Thursday, May 28, 2009
Wednesday, May 27, 2009
Raylene Richard Lesbian
tolerance towards homosexuals in the church. Racism
Congregation for the Doctrine of the Faith
(October 10, 1986)
1. The issue of homosexuality and the moral evaluation of homosexual acts has become increasingly subject to public debate, even in Catholic circles.
2. Of course in this location can not be dealt with an exhaustive treatment of this complex issue, rather will focus attention on the specific context of Catholic moral perspective. It also finds comfort in the results of certain human sciences, which also have an object and a method of their own, that have legitimate autonomy.
The position of Catholic morality is founded on human reason illumined by faith and guided by the need to consciously do the will of God, our Father. In this way the Church is not only able to learn from scientific discoveries, but also to transcend the horizon, it is certain that his vision is fuller than the complex reality of the human person, in his bodily and spiritual dimensions, was created by God and by his grace, called to be the heir of eternal life.
Only within this context, it can therefore be clearly understood in the sense that the phenomenon of homosexuality, with its vast size and its effects on society and ecclesial life, is a problem in itself the pastoral concern of the Church. Therefore, his ministers are required careful study, real commitment and honest reflection, theologically balanced.
3. Already in the Declaration on Certain Questions Concerning Sexual Ethics, 29 December 1975, the Congregation for the Doctrine of the Faith had explicitly addressed this problem. In the Declaration emphasized the duty to seek to understand the homosexual condition, and observed how the guilt of homosexual acts should be judged with prudence. At the same time the Congregation took note of the distinction commonly drawn between the condition and trend homosexuality and homosexual acts. These were described as acts that are deprived of their essential and indispensable finality, as "intrinsically disordered" and those that can not be approved under any circumstances (cf. n. 8, para 4).
However in the discussion that followed the publication of the Declaration of the proposals were overly benign interpretation of the homosexual condition itself, so that someone went so far as to call it indifferent or even good. Instead, you must specify the particular inclination of the homosexual person, although it is not sin in itself, is However, a tendency, more or less, toward an intrinsic moral evil from the point of view. For this reason, the inclination itself must be seen as an objective disorder.
Therefore, those who are in this condition should be the subject of a special pastoral concern lest they be led to believe that the implementation of this orientation in homosexual activity is a morally acceptable option.
The Church, obedient to the Lord who founded her and gave her the sacramental life, celebrates in the sacrament of marriage drawing divine love and life-giving union of man and woman. It 's just a marital relationship that the use of the sexual faculty can be morally good. Thus a person who behaves in homosexual acts immorally. Choose
sexual activity with someone of the same sex is equivalent to annul the rich symbolism and meaning, not to mention the purpose of the Creator's plan in regard to the sexual reality. Homosexual activity does not express complementary union, able to transmit life, and thus thwarts the call to a life lived in that form of self-giving, according to the Gospel, is the very essence of Christian life. This does not mean that homosexual persons are not often generous and giving of themselves do not, but when they engage in homosexual activity, they reinforce within themselves a disordered sexual inclination, itself characterized from attitudes.
As with any other moral disorder, homosexual activity prevents the self-fulfillment and happiness because it is contrary to the creative wisdom of God when to reject the erroneous teachings regarding homosexuality, the Church does not reduce but rather defends personal freedom and human dignity, understood in a realistic and authentic.
Rome at the Congregation for the Doctrine of the Faith, October 10, 1986.Joseph Cardinal Ratzinger Prefect
+ ALBERTO BOVONE
Arc. tit. of Caesarea in Numidia Secretary
Kitchenaid Superba Racks
In its simplest definition for racism is defined as the belief that the human species is subdivided into biologically distinct races characterized by different physical features and different intellectual capacities, and the resulting idea that you can determine a hierarchy of values \u200b\u200bthat a particular breed can be defined as "above" or "inferior" to another. More analytically one can distinguish different meanings of the term historically represents a set of theories with fundamentals also very old (but denied by modern science) that have arisen in every age and with practices of oppression and racial segregation, arguing that the human species would be a set races, biologically different, unequal and hierarchical. Among the guiding ideology of the contemporary aspects of this theory, there was the aristocratic Frenchman Joseph Arthur de Gobineau, author of an Essai des races humaines Inequality [1] (An Essay on the inequality of human races, from 1853 to 1855). In the nineteenth century what was then called racism in the next century was scientific, to the point of coming by historians today call scientific racism. By 1850 racism comes from the scientific and takes on a political connotation, making the excuse with which he seeks to justify the legality of bullying and violence. One of the finest examples of this use was the colloquial sense nazionalsocialismo.in defines each active attitude of intolerance (which may result in threats, discrimination, violence) to identifiable groups of people through their culture, religion, ethnicity, gender, sexuality, physical appearance or other characteristics. In this sense, however, would more accurate, although they are rarely used in everyday language, terms such as xenophobia or better etnocentrismoin broadest sense includes any passive attitude of intolerance, prejudice, discrimination, intended to require an attitude of special consideration by groups of people identified through their culture, religion, ethnicity, gender, sexuality, physical appearance or other characteristics.
Sunday, May 17, 2009
How To Tell Fake Titleist Ap2
est une chanson de 1866, lyrics by Jean-Baptiste Clément , music by Antoine Renard .
When we sing the cherry season
And gay mocking thrush nightingale and all
Will Celebrate
Beautiful madness will lead
And the sun lovers at the heart
When we sing the cherry season
Noon much better mocking thrush
But it is very short time cherries
Where we are going two pick dreaming
earrings ... Cherries
love to dress like
Falling under the sheet into drops of blood ...
But it is very short time cherries
Pendants coral that picks dreaming!
When you are in the cherry season
If you are afraid of heartache
Avoid beautiful!
I is not afraid cruel
I will not live one day without pain ...
When you are in the cherry season
You'll also heartaches!
I will always love the cherry season
It's that time that I keep the heart
An open wound! And
Lady Fortune, I was offered
Do not ever ease my pain ...
I will always love the cherry season
And the memory I have at heart.
Itchiness In The Lower Legs
Lapassade
Bologna, 9-10 May 2009
Lapassade Georges, Professeur Emeritus at the University Paris 8, died this summer, July 30, 2008, in Paris. He was born May 10, 1924 to Arbus, a small village in the Pyrenees in southern France and among his last wishes expressed to get back there, but this was not possible because of poor health that forced him for years dialysis and who recently saw him go out without force. Loved singing and wanted to hear sing "le temps des cerises", the song that rang in 1871 in the barricades of the Paris Commune. He loved to see young people play and dance to trance. He loved the Gnawa of Morocco, the "pinched" Salento, the tenor singing and dancing round in Sardinia. He loved everyone who has encouraged and helped to study and learn risk, leading player in the conflicts arising from an acute social critic learning. Hosted at his home in Paris, students who needed to stay there for college. He traveled much in his life, went into people's homes and was host, was employed in universities, for example in Italy during the Pantera in 1990 or 1968, when he lived throughout the Sorbonne in occupied France in May.
One day he told me that he wanted his house, opposite the University Paris 8, where I was staying, after his death became a place to host foreign students that they needed them to do research and interculturalism.
sociologist, educator, philosopher, ethnographer ... has never been possible to frame it in any discipline because he practiced a rigorous cross-cutting approach. Always put your finger on the social ills faithful always here and now, the ICO et maintenant. He leaves behind a legacy of enormous practical reflection, stimulating and above all the desire to continue living the incompleteness of man.
May 10 was the birthday of Georges Lapassade. The idea that I started and where I had a great response, as you can see from the list of guests who took part, is finding the time and the pleasure of meet with a group of people who can share experiences intense Lapassade lived with Georges. In addition to numerous publications, his travels and his work played in Italy throughout his life are his main legacy, and draw a diverse community, spread from South to North Italy, which can meet, discover and develop deep affinities. This banquet, organized with the help of others "Bolognese", expresses a strong desire to reflect together on practice and on the thought of Georges Lapassade.
were present at the banquet Remi Hess, Lucette Colin, Christiane Gilon, Patrice Ville (professors of the Université Paris 8), Charlotte Hess (Danseuse et philosophe, Paris), Giuseppe Lumare (PhD Université Paris 8), Salvatore Panu (Ph.D. University of Paris 8), Anna Lisa Cantelmi (Herbalist, Artist, Sulmona), Luis Carretta (The Airs of the time, Genova), Renato Curcio and Nicola Valentino (Researchers, Sensitive to the leaves, Dogliani and Rome), Ornella D'Agostino and Alessandro Melis (SMI Association of Caravan - Cagliari), Gianni De Martino (Journalist and writer, Milano), Piero Fumarola (Sociologist, University of Salento) , Leonardo Montecchi (psychiatrist and psychotherapist, Rimini), Pierfrancesco Pacoda (Music critic and essayist), Nicoletta Poidimani (free research, Milan), Guglielmo Zappatore (Ph.D. University of Salento), Fabio Albano (music therapist and psychologist, Bologna), Dimitrios Argiropoulos (Pedagogy, University of Bologna), Giovanna Artale (music therapy, Bologna), Naomi Berman (educational researchers and practitioners, Bologna), Pino De March (poetic activity , Bologna), Roberto Panzacchi (Trainer, Bologna), Rosario Picciolo (Livello57, Bologna), Sandra De Giuli (Director-documentary, Bologna) and many others who, although not in the list of planned operations, have contributed to the dynamics of Instituting this group that has been triggered.
The two days have seen the presence of guests and therefore not a public classically understood in the academic convention. Participants each brought their own action relating to its own experience with Georges Lapassade. In two intense days we could fathom, in a friendly, thanks to the hands of the guests, the work is complex and transdisciplinary Georges Lapassade. I believe that its practices and its critical thinking are very useful today to understand the changes and possibilities of contemporary life.
It was not then a commemoration, if not in the strict sense of remembering together. Rather it tried to start a research group that values \u200b\u200bthe wide cross and work, now published in several languages \u200b\u200bin the world, Georges Lapassade. The initiative
enrolled in a sort of itinerant semirario which began in Lecce 5-7 May, has made stops in Bologna on 9-10 May and will continue in Paris on 23 to 26 June 2009 and more generally in a range of initiatives dedicated to Georges Lapassade which took place in Italy and abroad where you are now working on the idea of \u200b\u200bfounding the "People's Free University Lapassade Georges."
For more information and membership please visit the site dedicated to http://georgeslapassade.blogspot.com Lapassade Georges (1924-2008) in Italy. The intention is first to bring out the fact that the network was known to stimulate the exchange of information, trade and possibili iniziative comuni. Salvatore Panu
Lapassade Georges, Professeur Emeritus at the University Paris 8, died this summer, July 30, 2008, in Paris. He was born May 10, 1924 to Arbus, a small village in the Pyrenees in southern France and among his last wishes expressed to get back there, but this was not possible because of poor health that forced him for years dialysis and who recently saw him go out without force. Loved singing and wanted to hear sing "le temps des cerises", the song that rang in 1871 in the barricades of the Paris Commune. He loved to see young people play and dance to trance. He loved the Gnawa of Morocco, the "pinched" Salento, the tenor singing and dancing round in Sardinia. He loved everyone who has encouraged and helped to study and learn risk, leading player in the conflicts arising from an acute social critic learning. Hosted at his home in Paris, students who needed to stay there for college. He traveled much in his life, went into people's homes and was host, was employed in universities, for example in Italy during the Pantera in 1990 or 1968, when he lived throughout the Sorbonne in occupied France in May.
One day he told me that he wanted his house, opposite the University Paris 8, where I was staying, after his death became a place to host foreign students that they needed them to do research and interculturalism.
sociologist, educator, philosopher, ethnographer ... has never been possible to frame it in any discipline because he practiced a rigorous cross-cutting approach. Always put your finger on the social ills faithful always here and now, the ICO et maintenant. He leaves behind a legacy of enormous practical reflection, stimulating and above all the desire to continue living the incompleteness of man.
May 10 was the birthday of Georges Lapassade. The idea that I started and where I had a great response, as you can see from the list of guests who took part, is finding the time and the pleasure of meet with a group of people who can share experiences intense Lapassade lived with Georges. In addition to numerous publications, his travels and his work played in Italy throughout his life are his main legacy, and draw a diverse community, spread from South to North Italy, which can meet, discover and develop deep affinities. This banquet, organized with the help of others "Bolognese", expresses a strong desire to reflect together on practice and on the thought of Georges Lapassade.
were present at the banquet Remi Hess, Lucette Colin, Christiane Gilon, Patrice Ville (professors of the Université Paris 8), Charlotte Hess (Danseuse et philosophe, Paris), Giuseppe Lumare (PhD Université Paris 8), Salvatore Panu (Ph.D. University of Paris 8), Anna Lisa Cantelmi (Herbalist, Artist, Sulmona), Luis Carretta (The Airs of the time, Genova), Renato Curcio and Nicola Valentino (Researchers, Sensitive to the leaves, Dogliani and Rome), Ornella D'Agostino and Alessandro Melis (SMI Association of Caravan - Cagliari), Gianni De Martino (Journalist and writer, Milano), Piero Fumarola (Sociologist, University of Salento) , Leonardo Montecchi (psychiatrist and psychotherapist, Rimini), Pierfrancesco Pacoda (Music critic and essayist), Nicoletta Poidimani (free research, Milan), Guglielmo Zappatore (Ph.D. University of Salento), Fabio Albano (music therapist and psychologist, Bologna), Dimitrios Argiropoulos (Pedagogy, University of Bologna), Giovanna Artale (music therapy, Bologna), Naomi Berman (educational researchers and practitioners, Bologna), Pino De March (poetic activity , Bologna), Roberto Panzacchi (Trainer, Bologna), Rosario Picciolo (Livello57, Bologna), Sandra De Giuli (Director-documentary, Bologna) and many others who, although not in the list of planned operations, have contributed to the dynamics of Instituting this group that has been triggered.
The two days have seen the presence of guests and therefore not a public classically understood in the academic convention. Participants each brought their own action relating to its own experience with Georges Lapassade. In two intense days we could fathom, in a friendly, thanks to the hands of the guests, the work is complex and transdisciplinary Georges Lapassade. I believe that its practices and its critical thinking are very useful today to understand the changes and possibilities of contemporary life.
It was not then a commemoration, if not in the strict sense of remembering together. Rather it tried to start a research group that values \u200b\u200bthe wide cross and work, now published in several languages \u200b\u200bin the world, Georges Lapassade. The initiative
enrolled in a sort of itinerant semirario which began in Lecce 5-7 May, has made stops in Bologna on 9-10 May and will continue in Paris on 23 to 26 June 2009 and more generally in a range of initiatives dedicated to Georges Lapassade which took place in Italy and abroad where you are now working on the idea of \u200b\u200bfounding the "People's Free University Lapassade Georges."
For more information and membership please visit the site dedicated to http://georgeslapassade.blogspot.com Lapassade Georges (1924-2008) in Italy. The intention is first to bring out the fact that the network was known to stimulate the exchange of information, trade and possibili iniziative comuni. Salvatore Panu
Proposal For A Television Show Samples
Convivio Convivio Georges Georges Lapassade Bologna 9 to 10 May 2009 Posts Michel Georges Lobrot
Note on the life of George Lapassade
By Michel Lobrot
Lapassade George was born in 1924. So he had twenty years after the Liberation (1944) and fifties (1974-1980) in the period following the events of 1968, full of turmoil and transformation. Both dates are in effect, in my opinion, the two turning points in his life, which led to significant changes in both its design and in its action.
The first release, is in his late teens, during which he was taken out of its original environment, thanks to important political decisions, especially through the government's decision to remove the Vichy colleges. ENS students are forced to integrate schools in the region and it is particularly well suited for Georges, who longs to reach out to young citizens of Pau and live the life of this great city.
This allows him to get out of his environment, to break with his family, later to graduate studies in Bordeaux and Montpellier, all of which meet its deepest aspirations.
This desire to break due to the way he was treated in his family, especially his father. He has spoken extensively in this book what the autobiographer base, at least in the Belgian edition of Duculot, 1978. It is surprising, even shocking, to note that this text, very hard and involved, has been redacted and sweetened, in the edition produced by Ivan Davy in 1997. George said, however, in 2007, he signed a publishing contract with Duculot (In sociological routes)
In the edition of 78 so he represents his father as a man who lobbied for him to succeed academically violence and that accesses a better condition than his. The father himself is quite well this new middle class, end of the peasantry, who is desperate to rise socially. Born in Béarn in the early 20 th century, the father goes up very quickly in Paris, where he tries to integrate into administration, first as a teacher, then in posts. He returned late in the Béarn, thirty years after the war of 14-18, married, had children and founded two successive small family crafts related to the peasantry (sawmill). It continues at the same time to engage in agriculture. In other words, it touches everything: administration, handicrafts, agriculture. It is moving towards dominance, which explains his leftist views, he also blithely betrays.
"I had to," he says in this edition, at any cost exams and pass if I did not want to return to live in the countryside and work on projects of my father "(p. 159) And again: "I learned when I was a child, the cost of examinations, the need to move thus if I did not want to bury myself in the deadly dull in a small village, not to become a farmhand, as my father did sometimes, and, later, did not remain a teacher in a village in the middle the almost universal hostility of the people "(p.27)
The father goes further repression. "My love for Maria," said George, gave things of life (....) Intensity that made them more real and staring back at me (...) My happiness did not last long. My father quickly intervened, one day he tore the picture of Maria I update my pillow. He forbade me to see her again (.... ) That day, I thought, my father destroyed my drive towards sexual freedom, intense bloom. He rejected me, perhaps with the intention of avoiding me fail in my contest, to another life I have always considered a life of suffering, of neurosis and failure "(p. 116 ) The result is not coming: "I'm afraid," said George, of all controls, and especially of collective life "(p.20)
Chance of George is that his decision to go to Paris , to higher education, to live another life has coincided precisely with when new ideas about life and love, new visions of social life, new practices appeared everywhere.
There is no end to list positive and happy meetings he could do in the years 1945-1960. First, psychoanalysis, he began to exit his homosexuality, but rather who depresses her, he continued until 1963. Then he met with eminent men such as Ferdinand Alquié George Canguihem, etc., which led him to write the aggregation in philosophy and writing his first book in the entrance life. Still the possibility that he returned to the INOP (National Vocational Training Institute in Paris) where he was introduced to contemporary psychology.
Finally and most importantly, what will most influence is his meeting with the new pedagogy, because it is taken as a music educator to the Renewal of Montmorency, where Ms. Francis Unger practice, with small Jewish children, educational methods extremely open and revolutionaries. In the process, he met the movement, newly arrived from the USA, group dynamics, which have a decisive impact on him.
Therefore, it is on orbit, at 30-35 years. It only remains to power, when he returned to the dormitory of Antony in the 60s, participate in activities of institutional change and social unrest. He agreed to do so with passion. At the same time he met Trotskyism, which it does not ever completely but influence.
Most important for the future is the movement of groups, from Kurt Lewin, which is where I met him in 1958. This movement opens very quickly on a sort of constructive anarchism, in which three fundamental values \u200b\u200bare: 1 - Interaction, 2 - Involvement, 3 - autonomy. It's actually a new conception of social life, based on the relationship and sharing. George
completely but it invests in its own way, which announces certain abuses taking place thereafter. What counts above all for him is the "straight talk", all say. He takes this practice to climax at a point where it is rejected almost everywhere, sometimes dramatically. Paradoxically, he realizes what his friend or foe Michel Foucault defines, in his lectures at the College de France in the 80s, as the ideology of Rome through graduate stoicism: the parrhésie. This term, which exists in Modern Greek (parrisia ") means a kind of passion for truth, pushing up the challenge.
I see, when we work together between 1960 and 1965, especially during the two meetings Royaumont making prowess in this direction. But it allows us to develop, during meetings held each week with a team, to define what we call "institutional pedagogy," the "institutional analysis". The term "institutional" means that we do not reduce us to an action on the "society" in general, but we want change the very places where we work, our immediate environment. Does this mean it that we identify ourselves with them, consider them as the sole objective? The issue is serious and will divide us.
It will happen to George in the years 1965-1975, a radical change, which will lead him to the forefront of values \u200b\u200bother than those I listed above. These new values, it will try to promote these actions abroad and eventually at the University Paris 8. Let us at once he puts in the foreground when the values \u200b\u200bof rebellion and change, often rejecting values \u200b\u200bthat had previously served.
This does not mean he completely abandons the spirit that had previously been theirs. It is not possible. It was marked by him and can not get rid of it completely. It will continue to excite the crowds with a charismatic power that comes largely from its commitment and transparency. Above all, his writing is moving towards greater involvement, which will bring him to produce deeply moving texts, such as those emerging from 1970: The Surveyor (1971) mess andalou (1971), the Devil's Horse (1974), Happy Tropics (1978) autobiography (in Duculot, 1978). He assumes his homosexuality and began completely bare. The works of this period are masterpieces.
The two directions that George has to reach from the years 71 and which led him to depart from its previous implications are as follows.
This first interest for trance, shamanism, hypnosis that will lead to write a series of scholarly books such as The essay on the trance (1976) , People of the shadow (1982), Altered states consciousness (1987), The Discovery of dissociation (1998).
The second direction, which appears in parallel, is centered on what is called institutional analysis. This is a new practice group, which may lead to the formation, consisting primarily to focus and sometimes exclusively on an analysis of the institutional context of the forces in the environment created. It gives rise to some methodological or explanatory titles: The analyzer and the analyst (1971), related to sociology (with R. Lourau) (1971) socioanalysis and Human Potential (1975), Prospects for institutional analysis (1988),
These two directions seem to proceed from a single source, namely point, strengthen, develop social practices, often very old, which lead to social disruption, to a denunciation of the dominant powers to a questioning of the reigning system. It is not only to foster the development of practices or open structures, as happened with the self, but truly shaping minds, solve a path mainly driven by negative exclusion in trance or termination in institutional analysis. What is at stake is the possibility of transformation of human beings by striking a little like surgery.
The first direction taken, when George met in 1965 in Tunisia, music stambali black, clear out the underlying options. George is impressed by the music of considerable strength, which is simultaneously the expression of disinherited people, oppressed, excluded. At first, it focuses on music, he wants to carry around. But he soon realizes that the music leads to trance states, he immediately puts in correspondence with the practices group he knows otherwise. Later, he will underlie the mechanisms acting in groups of human potential. It remains true to his first love, not realizing the importance that this loss of consciousness, changes it introduces.
In the works he produced thereafter on these topics, he covers all the historical cycle that runs from the trance of hypnosis and even dissociation. His prodigious scholarship allows him to give a synthetic view of these phenomena, unfortunately it bends according to his needs, that is to say with the desire to present them as role models, they are obviously not. For
they become role models, we must remove all that in them, too evokes forgetfulness, loss of critical thinking, suggestibility. So it goes in Altered states of consciousness, to propose a "cogito trance" as an underlying knowledge of all the phenomena involved, just as they occur. It is an impossibility. We can not evacuate the trance deprivation of critical activity, if not amnesia, failing to remove the trance itself.
Similarly, he pauses in his speech just before the time trance is transformed, by 1900, led by Janet, Bernheim, Binet, in readiness to accept suggestions, or hyper-suggestibility suggestibility. Yet these provisions show that the trance is really a waste of critical activity. Binet does he not, in Suggestibility (1900) to show the kids, and not non-hypnotized into a trance, are distributed according to their inclination to accept the suggestions. The trance is neither therapy nor evidence of evolution. It is especially in societies hyper closed, a safety valve extraordinary forgetfulness and escape from the social context.
The other direction taken, resulting in institutional analysis, claimed at the beginning of an inescapable reality: the need to resist or oppose the institutional context. It is indisputable that no work for the evolution of individuals can not avoid violating environmental standards, rules imposed repressive measures. This is but a first.
The idea of \u200b\u200bfocusing entirely on the institutional environment that imposed institutional analysis, can come only two types of people. Some are
people who are so obsessed with the constraint set that they can look at that. This is not far from paranoia.
Other, which includes George, are people who, adhering to the ideas of Durkheim, imagine that the context facing individuals, understood as the set of social stimuli to which they are exposed, producing the individuals, train them, educate them. This is a mechanistic psychology that all contradicted. Muslims today, who often live in modern societies with the most advanced technology, claim a prophet who lived there over a thousand years and regulate their conduct on his own. Social stimuli are actually filtered and distorted by internal psychological requirements as determined by specific influences arising from social currents. The framework does not play, as such, no part.
George in his book The analyzer and the analyst, do solemnly declare that he rejects the group dynamics as it seems unaware of the context, which is constantly there to skew, distort, move the group activities . This criticism, which reports directly to Durkheim, is ignoring the reality. The latter, which results to me by some forty years of practice shows that this is not the institutional context that distorts the current experiment but the personalities of people, reflecting influences very specific and targeted. I personally worked for several years in Franco's Spain, protected by UNESCO, and I met people who were far from being defined by the framework Franco. The work was not to detach them from the frame but to develop them through and often against their reference systems, which sometimes explained their attachment to the frame.
George, very inspired in this by R. Lourau, claims to have found a way to make this extraordinary institutional work. This is the method of the analyzers. The concept of parser is actually very confusing. When she claims to have scientific legitimacy, for example when Remi Hess sees the slavery of antiquity analyzer ancient societies, it just basically reveal for all to see something you prefer to hide or fans prefer to hide. It reveals nothing, doing. The English historian Finley, who has studied ancient slavery in a book that is authoritative, does not report less than six or seven theories that claim to account for the phenomenon. The method
analyzers proceeds from the "theory of suspicion." In any society or any group, there are things that leaders are hiding. It is sometimes useful to reveal them. However, the most dangerous things are not necessarily those that we seek. It may well, by provocation and arrogance displayed in the eyes of all the darkest intentions. Hitler did not hide his desire to exterminate the Jews.
I here by honesty, criticism of George. It did not do otherwise. Again, George especially taught us to shout the truth ....
And even from the submissions that I criticize, Georges ended by doubting and sometimes reject them. Several times, from the 80s, he expressed doubts about the value of institutional analysis. Regarding dissociation, he agreed in collective book we published together with P. Boumard, I support a thesis that is directly at odds with his own, namely the radical distinction between hysteria and trance.
George has often expressed as dogmatic, especially when his arguments proceeded inclinations personal. However, this is one side of him. What is the best, in my opinion, this is desperation on the one hand, these doubts, these questions about himself, which spread in his personal ledger of the 70s, especially in the autobiography, and on the other hand, his thesis on the incompletion: Entry in life. Nobody can claim to have reached maturity, achievement. You can always correct back to what was said. What is finished is finished.
Paris, April 2009.
Lapassade George was born in 1924. So he had twenty years after the Liberation (1944) and fifties (1974-1980) in the period following the events of 1968, full of turmoil and transformation. Both dates are in effect, in my opinion, the two turning points in his life, which led to significant changes in both its design and in its action.
The first release, is in his late teens, during which he was taken out of its original environment, thanks to important political decisions, especially through the government's decision to remove the Vichy colleges. ENS students are forced to integrate schools in the region and it is particularly well suited for Georges, who longs to reach out to young citizens of Pau and live the life of this great city.
This allows him to get out of his environment, to break with his family, later to graduate studies in Bordeaux and Montpellier, all of which meet its deepest aspirations.
This desire to break due to the way he was treated in his family, especially his father. He has spoken extensively in this book what the autobiographer base, at least in the Belgian edition of Duculot, 1978. It is surprising, even shocking, to note that this text, very hard and involved, has been redacted and sweetened, in the edition produced by Ivan Davy in 1997. George said, however, in 2007, he signed a publishing contract with Duculot (In sociological routes)
In the edition of 78 so he represents his father as a man who lobbied for him to succeed academically violence and that accesses a better condition than his. The father himself is quite well this new middle class, end of the peasantry, who is desperate to rise socially. Born in Béarn in the early 20 th century, the father goes up very quickly in Paris, where he tries to integrate into administration, first as a teacher, then in posts. He returned late in the Béarn, thirty years after the war of 14-18, married, had children and founded two successive small family crafts related to the peasantry (sawmill). It continues at the same time to engage in agriculture. In other words, it touches everything: administration, handicrafts, agriculture. It is moving towards dominance, which explains his leftist views, he also blithely betrays.
"I had to," he says in this edition, at any cost exams and pass if I did not want to return to live in the countryside and work on projects of my father "(p. 159) And again: "I learned when I was a child, the cost of examinations, the need to move thus if I did not want to bury myself in the deadly dull in a small village, not to become a farmhand, as my father did sometimes, and, later, did not remain a teacher in a village in the middle the almost universal hostility of the people "(p.27)
The father goes further repression. "My love for Maria," said George, gave things of life (....) Intensity that made them more real and staring back at me (...) My happiness did not last long. My father quickly intervened, one day he tore the picture of Maria I update my pillow. He forbade me to see her again (.... ) That day, I thought, my father destroyed my drive towards sexual freedom, intense bloom. He rejected me, perhaps with the intention of avoiding me fail in my contest, to another life I have always considered a life of suffering, of neurosis and failure "(p. 116 ) The result is not coming: "I'm afraid," said George, of all controls, and especially of collective life "(p.20)
Chance of George is that his decision to go to Paris , to higher education, to live another life has coincided precisely with when new ideas about life and love, new visions of social life, new practices appeared everywhere.
There is no end to list positive and happy meetings he could do in the years 1945-1960. First, psychoanalysis, he began to exit his homosexuality, but rather who depresses her, he continued until 1963. Then he met with eminent men such as Ferdinand Alquié George Canguihem, etc., which led him to write the aggregation in philosophy and writing his first book in the entrance life. Still the possibility that he returned to the INOP (National Vocational Training Institute in Paris) where he was introduced to contemporary psychology.
Finally and most importantly, what will most influence is his meeting with the new pedagogy, because it is taken as a music educator to the Renewal of Montmorency, where Ms. Francis Unger practice, with small Jewish children, educational methods extremely open and revolutionaries. In the process, he met the movement, newly arrived from the USA, group dynamics, which have a decisive impact on him.
Therefore, it is on orbit, at 30-35 years. It only remains to power, when he returned to the dormitory of Antony in the 60s, participate in activities of institutional change and social unrest. He agreed to do so with passion. At the same time he met Trotskyism, which it does not ever completely but influence.
Most important for the future is the movement of groups, from Kurt Lewin, which is where I met him in 1958. This movement opens very quickly on a sort of constructive anarchism, in which three fundamental values \u200b\u200bare: 1 - Interaction, 2 - Involvement, 3 - autonomy. It's actually a new conception of social life, based on the relationship and sharing. George
completely but it invests in its own way, which announces certain abuses taking place thereafter. What counts above all for him is the "straight talk", all say. He takes this practice to climax at a point where it is rejected almost everywhere, sometimes dramatically. Paradoxically, he realizes what his friend or foe Michel Foucault defines, in his lectures at the College de France in the 80s, as the ideology of Rome through graduate stoicism: the parrhésie. This term, which exists in Modern Greek (parrisia ") means a kind of passion for truth, pushing up the challenge.
I see, when we work together between 1960 and 1965, especially during the two meetings Royaumont making prowess in this direction. But it allows us to develop, during meetings held each week with a team, to define what we call "institutional pedagogy," the "institutional analysis". The term "institutional" means that we do not reduce us to an action on the "society" in general, but we want change the very places where we work, our immediate environment. Does this mean it that we identify ourselves with them, consider them as the sole objective? The issue is serious and will divide us.
It will happen to George in the years 1965-1975, a radical change, which will lead him to the forefront of values \u200b\u200bother than those I listed above. These new values, it will try to promote these actions abroad and eventually at the University Paris 8. Let us at once he puts in the foreground when the values \u200b\u200bof rebellion and change, often rejecting values \u200b\u200bthat had previously served.
This does not mean he completely abandons the spirit that had previously been theirs. It is not possible. It was marked by him and can not get rid of it completely. It will continue to excite the crowds with a charismatic power that comes largely from its commitment and transparency. Above all, his writing is moving towards greater involvement, which will bring him to produce deeply moving texts, such as those emerging from 1970: The Surveyor (1971) mess andalou (1971), the Devil's Horse (1974), Happy Tropics (1978) autobiography (in Duculot, 1978). He assumes his homosexuality and began completely bare. The works of this period are masterpieces.
The two directions that George has to reach from the years 71 and which led him to depart from its previous implications are as follows.
This first interest for trance, shamanism, hypnosis that will lead to write a series of scholarly books such as The essay on the trance (1976) , People of the shadow (1982), Altered states consciousness (1987), The Discovery of dissociation (1998).
The second direction, which appears in parallel, is centered on what is called institutional analysis. This is a new practice group, which may lead to the formation, consisting primarily to focus and sometimes exclusively on an analysis of the institutional context of the forces in the environment created. It gives rise to some methodological or explanatory titles: The analyzer and the analyst (1971), related to sociology (with R. Lourau) (1971) socioanalysis and Human Potential (1975), Prospects for institutional analysis (1988),
These two directions seem to proceed from a single source, namely point, strengthen, develop social practices, often very old, which lead to social disruption, to a denunciation of the dominant powers to a questioning of the reigning system. It is not only to foster the development of practices or open structures, as happened with the self, but truly shaping minds, solve a path mainly driven by negative exclusion in trance or termination in institutional analysis. What is at stake is the possibility of transformation of human beings by striking a little like surgery.
The first direction taken, when George met in 1965 in Tunisia, music stambali black, clear out the underlying options. George is impressed by the music of considerable strength, which is simultaneously the expression of disinherited people, oppressed, excluded. At first, it focuses on music, he wants to carry around. But he soon realizes that the music leads to trance states, he immediately puts in correspondence with the practices group he knows otherwise. Later, he will underlie the mechanisms acting in groups of human potential. It remains true to his first love, not realizing the importance that this loss of consciousness, changes it introduces.
In the works he produced thereafter on these topics, he covers all the historical cycle that runs from the trance of hypnosis and even dissociation. His prodigious scholarship allows him to give a synthetic view of these phenomena, unfortunately it bends according to his needs, that is to say with the desire to present them as role models, they are obviously not. For
they become role models, we must remove all that in them, too evokes forgetfulness, loss of critical thinking, suggestibility. So it goes in Altered states of consciousness, to propose a "cogito trance" as an underlying knowledge of all the phenomena involved, just as they occur. It is an impossibility. We can not evacuate the trance deprivation of critical activity, if not amnesia, failing to remove the trance itself.
Similarly, he pauses in his speech just before the time trance is transformed, by 1900, led by Janet, Bernheim, Binet, in readiness to accept suggestions, or hyper-suggestibility suggestibility. Yet these provisions show that the trance is really a waste of critical activity. Binet does he not, in Suggestibility (1900) to show the kids, and not non-hypnotized into a trance, are distributed according to their inclination to accept the suggestions. The trance is neither therapy nor evidence of evolution. It is especially in societies hyper closed, a safety valve extraordinary forgetfulness and escape from the social context.
The other direction taken, resulting in institutional analysis, claimed at the beginning of an inescapable reality: the need to resist or oppose the institutional context. It is indisputable that no work for the evolution of individuals can not avoid violating environmental standards, rules imposed repressive measures. This is but a first.
The idea of \u200b\u200bfocusing entirely on the institutional environment that imposed institutional analysis, can come only two types of people. Some are
people who are so obsessed with the constraint set that they can look at that. This is not far from paranoia.
Other, which includes George, are people who, adhering to the ideas of Durkheim, imagine that the context facing individuals, understood as the set of social stimuli to which they are exposed, producing the individuals, train them, educate them. This is a mechanistic psychology that all contradicted. Muslims today, who often live in modern societies with the most advanced technology, claim a prophet who lived there over a thousand years and regulate their conduct on his own. Social stimuli are actually filtered and distorted by internal psychological requirements as determined by specific influences arising from social currents. The framework does not play, as such, no part.
George in his book The analyzer and the analyst, do solemnly declare that he rejects the group dynamics as it seems unaware of the context, which is constantly there to skew, distort, move the group activities . This criticism, which reports directly to Durkheim, is ignoring the reality. The latter, which results to me by some forty years of practice shows that this is not the institutional context that distorts the current experiment but the personalities of people, reflecting influences very specific and targeted. I personally worked for several years in Franco's Spain, protected by UNESCO, and I met people who were far from being defined by the framework Franco. The work was not to detach them from the frame but to develop them through and often against their reference systems, which sometimes explained their attachment to the frame.
George, very inspired in this by R. Lourau, claims to have found a way to make this extraordinary institutional work. This is the method of the analyzers. The concept of parser is actually very confusing. When she claims to have scientific legitimacy, for example when Remi Hess sees the slavery of antiquity analyzer ancient societies, it just basically reveal for all to see something you prefer to hide or fans prefer to hide. It reveals nothing, doing. The English historian Finley, who has studied ancient slavery in a book that is authoritative, does not report less than six or seven theories that claim to account for the phenomenon. The method
analyzers proceeds from the "theory of suspicion." In any society or any group, there are things that leaders are hiding. It is sometimes useful to reveal them. However, the most dangerous things are not necessarily those that we seek. It may well, by provocation and arrogance displayed in the eyes of all the darkest intentions. Hitler did not hide his desire to exterminate the Jews.
I here by honesty, criticism of George. It did not do otherwise. Again, George especially taught us to shout the truth ....
And even from the submissions that I criticize, Georges ended by doubting and sometimes reject them. Several times, from the 80s, he expressed doubts about the value of institutional analysis. Regarding dissociation, he agreed in collective book we published together with P. Boumard, I support a thesis that is directly at odds with his own, namely the radical distinction between hysteria and trance.
George has often expressed as dogmatic, especially when his arguments proceeded inclinations personal. However, this is one side of him. What is the best, in my opinion, this is desperation on the one hand, these doubts, these questions about himself, which spread in his personal ledger of the 70s, especially in the autobiography, and on the other hand, his thesis on the incompletion: Entry in life. Nobody can claim to have reached maturity, achievement. You can always correct back to what was said. What is finished is finished.
Paris, April 2009.
Neurocardiogenic Syncope Scholarships
Convivio Lapassade
Convivio
Saturday, May 9, 2009, at 10-21, XM24, via Fioravanti 24, Bologna
Sunday, May 10, 2009, at 10-21, HUB57, Via Serra 2, Bologna
The event is curated by Salvatore Panu
its realization is made possible thanks to the participation and hospitality to all guests
In collaboration with area social self-XM24, Ass Cult. Level 57 (HUB57), Time Bank Momo
University of Salento, Université Paris 8 Info
340-8964948 http://georgeslapassade.blogspot.com/
Free Popular University Georges Lapassade
Patrick Boumard (University of Brest) and the University Lapassade trance
Lucette Colin (University Paris 8) Lapassade incomplete man
Giorgio De Martino (Master II Université Paris 8), for a re-conceptualization of the idea of \u200b\u200btrance and bioenergy
Christiane Gilon and Patrice City (University Paris 8)
The two axioms of socioanalytic Lapassade "analysis is a struggle" and "we must keep the device"
Charlotte Hess (Dancer and philosopher, Paris) Lapassade perform
Remi Hess (University of Paris 8) Lapassade sociologist Michel
Lobrot (University Paris 8) Note on the life of George Lapassade
Giusi Lumar (Dottoranda University Paris 8) microsociology schools and action research
Salvatore Panu (Ph.D. University of Paris 8) The Sardinian myth: action research diary and a history of mestizo
Gilberto Camilla (Psychoanalyst, President and Scientific Director of the SISSC Elsewhere, Torino) The gruff fragile
Anna Lisa Cantelmi (Herbalist-Artist, Sulmona) Transiat
Luis Carretta (The Airs of the time, Genova) Transit / everyday life and creativity
Renato Curcio (Researcher, Sensitive to the leaves, Dogliani) The Sociology of Georges profane
Ornella D'Agostino and Alessandro Melis (Cagliari-SMI Association of Caravan)
The body of place identity. Traces of the artistic shared with George Lapassade
Roberto De Angelis (Università La Sapienza) Lapassade in ethnographic field and obstacle
Gianni De Martino (Journalist and writer, Milan) Georges Morocco
Piero Fumarola (Sociologist, University of Salento) Experience in Salento
Leonardo Montecchi (psychiatrist and psychotherapist, Rimini) Trance and dissociation: the transit as a vital resource.
Anna Nacci (Tarantula Rubra, Roma) and neo-Tarantismo tarantismo
Pierfrancesco Pacoda (Music critic and essayist) The invention of Tarantamuffin
Andrea Pascali (Sociologist and semiotician, Turin) The concept of congruence in socioanalisi
Nicoletta Poidimani (free search , Milan) One of my most important bad teachers
Nicola Valentino (Sensitive to the leaves, Rome) The dream institutional analysis
Zappatore William (Ph.D. University of Salento) Georges and mysticism
Fabio Albano (music therapist and psychologist, Bologna) and Bio-energy potential Dimitrios human
Argiropoulos (Pedagogy, University of Bologna) Slums: go to the fields "nomads"
Giovanna Artale (music therapy, Bologna) Dialogues
Naomi Berman (Bologna) The tree of chocolate
Franco Berardi "Bifo" (author of "How is the nazi") is the body Lapassade tarantolato of Guattari
Pino De March (poetic activity, Bologna) The Poetics of Lapassade: transidentità
Roberto Panzacchi (Trainer, Bologna) Self-management teaching: everyone has something important to say and listen
Rosario Picciolo (Livello57, Bologna) and Georges Wind
Sandra De Giuli (Director-documentary, Bologna)
Lila video projections, the Gnawa derdeba in Bologna, February 11, 2000, Amalia Godfrey
Images street parade prohibitionist and new interviews with Georges, edited by Massimo Lorenzani ( Lab57 Alchemical)
The Easter Monday, Our Lady of the Arch, Naples, 1994, Georges Lapassade
Gigetto Dattoli, Funambule du Paradox, Réalisateurs: Luc Blanchard et Rosemarie Bouvet
Convivio Saturday, May 9, 2009, at 10-21, XM24, via Fioravanti 24, Bologna
Sunday, May 10, 2009, at 10-21, HUB57, Via Serra 2, Bologna
The event is curated by Salvatore Panu
its realization is made possible thanks to the participation and hospitality to all guests
In collaboration with area social self-XM24, Ass Cult. Level 57 (HUB57), Time Bank Momo
University of Salento, Université Paris 8 Info
340-8964948 http://georgeslapassade.blogspot.com/
Free Popular University Georges Lapassade
Patrick Boumard (University of Brest) and the University Lapassade trance
Lucette Colin (University Paris 8) Lapassade incomplete man
Giorgio De Martino (Master II Université Paris 8), for a re-conceptualization of the idea of \u200b\u200btrance and bioenergy
Christiane Gilon and Patrice City (University Paris 8)
The two axioms of socioanalytic Lapassade "analysis is a struggle" and "we must keep the device"
Charlotte Hess (Dancer and philosopher, Paris) Lapassade perform
Remi Hess (University of Paris 8) Lapassade sociologist Michel
Lobrot (University Paris 8) Note on the life of George Lapassade
Giusi Lumar (Dottoranda University Paris 8) microsociology schools and action research
Salvatore Panu (Ph.D. University of Paris 8) The Sardinian myth: action research diary and a history of mestizo
Gilberto Camilla (Psychoanalyst, President and Scientific Director of the SISSC Elsewhere, Torino) The gruff fragile
Anna Lisa Cantelmi (Herbalist-Artist, Sulmona) Transiat
Luis Carretta (The Airs of the time, Genova) Transit / everyday life and creativity
Renato Curcio (Researcher, Sensitive to the leaves, Dogliani) The Sociology of Georges profane
Ornella D'Agostino and Alessandro Melis (Cagliari-SMI Association of Caravan)
The body of place identity. Traces of the artistic shared with George Lapassade
Roberto De Angelis (Università La Sapienza) Lapassade in ethnographic field and obstacle
Gianni De Martino (Journalist and writer, Milan) Georges Morocco
Piero Fumarola (Sociologist, University of Salento) Experience in Salento
Leonardo Montecchi (psychiatrist and psychotherapist, Rimini) Trance and dissociation: the transit as a vital resource.
Anna Nacci (Tarantula Rubra, Roma) and neo-Tarantismo tarantismo
Pierfrancesco Pacoda (Music critic and essayist) The invention of Tarantamuffin
Andrea Pascali (Sociologist and semiotician, Turin) The concept of congruence in socioanalisi
Nicoletta Poidimani (free search , Milan) One of my most important bad teachers
Nicola Valentino (Sensitive to the leaves, Rome) The dream institutional analysis
Zappatore William (Ph.D. University of Salento) Georges and mysticism
Fabio Albano (music therapist and psychologist, Bologna) and Bio-energy potential Dimitrios human
Argiropoulos (Pedagogy, University of Bologna) Slums: go to the fields "nomads"
Giovanna Artale (music therapy, Bologna) Dialogues
Naomi Berman (Bologna) The tree of chocolate
Franco Berardi "Bifo" (author of "How is the nazi") is the body Lapassade tarantolato of Guattari
Pino De March (poetic activity, Bologna) The Poetics of Lapassade: transidentità
Roberto Panzacchi (Trainer, Bologna) Self-management teaching: everyone has something important to say and listen
Rosario Picciolo (Livello57, Bologna) and Georges Wind
Sandra De Giuli (Director-documentary, Bologna)
Lila video projections, the Gnawa derdeba in Bologna, February 11, 2000, Amalia Godfrey
Images street parade prohibitionist and new interviews with Georges, edited by Massimo Lorenzani ( Lab57 Alchemical)
The Easter Monday, Our Lady of the Arch, Naples, 1994, Georges Lapassade
Gigetto Dattoli, Funambule du Paradox, Réalisateurs: Luc Blanchard et Rosemarie Bouvet
Metal Core Scooter Wheel - Green / White
in Bologna, 9-10 May 2009 Conference in Salento, in the shadow of George Lapassade
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Friday, May 15, 2009
Use Of Figaro Olive Oil
People's University "Georges Lapassade" Entretien avec Georges
Dear, attached (and below) found the project to which we are working , we propose to open a discussion and understand your interest in working together so much at birth as the life of this popular universities.
Tell us what you think.
an affectionate greeting
Nicola, Renato, Marita and Peter leaves for Sensitive
Project for the People's University "Georges Lapassade"
We want to open a university dedicated to Georges Lapassade popular that, in a cross-cultural perspective and the European Union, proposing courses and degrees of institutional analysis and socianalisi. The main purpose of this project is to introduce to a wider audience as possible the experience of the institutionalist movement, studies on altered states of consciousness and trance, to form the institutional thinking and socianalitico the largest number of students, social workers, and people groups in society in general.
not secondary purpose (for the cooperative Sensitive to the leaves to which it is sponsoring and Associates) is to increase employment opportunities in these areas.
The People's University "Georges Lapassade" should therefore be a tool to reach all those users associated with that individual organisms can not reach and interest with their current activity.
The bureaucratic route to establish the university is as follows:
you in association with a deed is called the People's University "Georges Lapassade. Outset it was essential to write a very simple, which we compare and we agree. The costs (notary and registration) are divided among the members.
request is made to associate this new institution, the National Confederation of University Italian Popular CNUPI, which, being accredited by the Ministry of Education, members moved on this accreditation. There
about the availability of another adult education, of musicarterapia, write a letter of introduction to the new university.
For this path we want:
1. identify the entities with which the association found. To do this we send this proposal to gather signatures, thoughts, intentions, and so on.
2. identify the availability of researchers, teachers, to participate actively in the life of the new university, promoting, proposing and implementing courses specific. In this context sensitive to the leaves suggests the work of its members in the territories that are proper (see Annex A).
3. identify an individual who bears the legal representative of the association. Any person or body member can propose a candidate. Sensitive to the member leaves white professor Peter Fumarola.
4. locate a headquarters for the association. At this point, the university aims to be traveling (it is not necessary to have its classrooms equipped) so you could start with any address that is functional to the legal representative. It could, however, also explore the possibility that in some regions is given by specific laws that require the intervention of the regional municipalities to assign a home to adult education, to promote the development of culture. We do not know at what these regions, but we reserve the right to be more precise about it.
The activities that we want to achieve through the creation of this working tool are divided into two groups:
1) provision of courses and seminars with certificates and diplomas, however, if they are not recognized at the regional level, have no value expendable for the participants.
2) training courses or master's degree credits which are expendable for professional careers by conventions with state universities.
1) courses and seminars with injection of worthless expendable certificates and diplomas to the participants.
1a) can be employed initially in this way, counting on the fact that the new university prestige and purchases simultaneously accumulate a minimum of curriculum from which we can ask some regional body (we promise soon to be able to indicate which) the recognition.
1b) should be kept in mind two points. The first is the example of psychoanalysis, which leads us to reflect on the fact that the uniqueness and prestige of the new university could also buy a force sufficient to achieve satisfactorily its social purpose.
1c) The second is that, however, in the absence of spendable credits, members are still few and should already have a feel for the themes of teaching, and that these limits could undermine the purpose of the new university, which aims contrary to widen and spread, beyond the limits that individuals associated issue in their current experience, the institutional thinking and those other areas, in which Georges Lapassade has devoted his life.
2) training courses or master's degree credits which are expendable for professional careers by making agreements with state universities.
second), this letter also serves to figure out who among the members could help out in this direction. The master shall be approved by the governing bodies of universities and so it is read with such universities can hope to do a convention. The latter provides that the registration (and payment of the fee) are made at the Secretary of the State University Convention while the new university serves as the secretariat of education. The payment for lectures or other charges shall be effected at an average state university reporting holds about 30% of entry fee for participants.
2b) should also be considered here three factors. The first concerns the opportunities these conventions (to be signed with several universities, Italian and possibly overseas) would lead to new university students and professionals to achieve career otherwise attainable by individual members.
2c) The second is directly linked to the prestige that would affect the new university.
2d) The third and last factor is economic, that is to say that the courses, although in some sense "under-paid" may have a continuity and ensuring that individuals associated with the new university in a small stable resource year.
We therefore ask to each of you the interest and willingness to cooperate for the realization of this project, of which we are drawn in a concise manner, we offer guidelines, but which is of course to be built and imagine, putting together the intelligence, skills and the possibilities arising from the role of each.
Please tell us what you think and where you would place on the foregoing.
And of course, first of all, thank you for your attention that you have provided.
ANNEX A summary table of the courses offered by the University leaves Sensitive People "Georges Lapassade"
1. The institutional analysis
2. The narrative socianalisi
3. The review
4. The dissociation of identity as a resource
5. The resource of creativity
6. Total institutions
1. The institutional analysis.
The general concepts of institutional analysis (its origins, its applications, its fundamental concepts), with special attention to your keywords (group, organization, institution, process, time, and established, instituting, personal autonomy, collective self-management, mainstreaming, the imaginary).
2. The socianalisi
narrative techniques and modes of institutional analysis in the field that are used by sites sensitive to the leaves to build self-managed research in social groups, organizations and institutions. With a special focus of the relationship between short story and focus of relational devices.
3. The review
socianalisi basic techniques of self-managed from within a group, organization or institution. In particular: the establishment of the construction of internal analysis, the scope of participation, the field of observation, the field of processing, the observers and their implication; analyzers events, daily life, the ordinary dissociation, the conversation drifts, the short story and the Socratic dialogue, the journal of the path.
4. The dissociation of identity as a resource and risk
focus of the paradigm of dissociation from its inception (Janet) and its theoretical developments (Hilgard, Ludwig, Lapassade), a reading experience dissociative considered as universal human experience not pathological.
5. The resource of creativity
An exploration of the human dimension of creativity in its various forms of expression as an element capable of promoting an ecology of social relations and once again on the person, without mortifying; capable, therefore, to promote the basic requirement for citizenship supportive and sensitive.
6. Total institutions
The concept of total institution and the main readings that were given in 900 (Foucault, Goffman, Basaglia, etc.).. In particular, the notion of absorbing device: starting from the total reference institution (prison, concentration camp, etc..) Will show the basic devices that regulate its institutional dynamics with projection devices totalizing institutions that lurk even in ordinary . 
Dear, attached (and below) found the project to which we are working , we propose to open a discussion and understand your interest in working together so much at birth as the life of this popular universities.
Tell us what you think.
an affectionate greeting
Nicola, Renato, Marita and Peter leaves for Sensitive
Project for the People's University "Georges Lapassade"
We want to open a university dedicated to Georges Lapassade popular that, in a cross-cultural perspective and the European Union, proposing courses and degrees of institutional analysis and socianalisi. The main purpose of this project is to introduce to a wider audience as possible the experience of the institutionalist movement, studies on altered states of consciousness and trance, to form the institutional thinking and socianalitico the largest number of students, social workers, and people groups in society in general.
not secondary purpose (for the cooperative Sensitive to the leaves to which it is sponsoring and Associates) is to increase employment opportunities in these areas.
The People's University "Georges Lapassade" should therefore be a tool to reach all those users associated with that individual organisms can not reach and interest with their current activity.
The bureaucratic route to establish the university is as follows:
you in association with a deed is called the People's University "Georges Lapassade. Outset it was essential to write a very simple, which we compare and we agree. The costs (notary and registration) are divided among the members.
request is made to associate this new institution, the National Confederation of University Italian Popular CNUPI, which, being accredited by the Ministry of Education, members moved on this accreditation. There
about the availability of another adult education, of musicarterapia, write a letter of introduction to the new university.
For this path we want:
1. identify the entities with which the association found. To do this we send this proposal to gather signatures, thoughts, intentions, and so on.
2. identify the availability of researchers, teachers, to participate actively in the life of the new university, promoting, proposing and implementing courses specific. In this context sensitive to the leaves suggests the work of its members in the territories that are proper (see Annex A).
3. identify an individual who bears the legal representative of the association. Any person or body member can propose a candidate. Sensitive to the member leaves white professor Peter Fumarola.
4. locate a headquarters for the association. At this point, the university aims to be traveling (it is not necessary to have its classrooms equipped) so you could start with any address that is functional to the legal representative. It could, however, also explore the possibility that in some regions is given by specific laws that require the intervention of the regional municipalities to assign a home to adult education, to promote the development of culture. We do not know at what these regions, but we reserve the right to be more precise about it.
The activities that we want to achieve through the creation of this working tool are divided into two groups:
1) provision of courses and seminars with certificates and diplomas, however, if they are not recognized at the regional level, have no value expendable for the participants.
2) training courses or master's degree credits which are expendable for professional careers by conventions with state universities.
1) courses and seminars with injection of worthless expendable certificates and diplomas to the participants.
1a) can be employed initially in this way, counting on the fact that the new university prestige and purchases simultaneously accumulate a minimum of curriculum from which we can ask some regional body (we promise soon to be able to indicate which) the recognition.
1b) should be kept in mind two points. The first is the example of psychoanalysis, which leads us to reflect on the fact that the uniqueness and prestige of the new university could also buy a force sufficient to achieve satisfactorily its social purpose.
1c) The second is that, however, in the absence of spendable credits, members are still few and should already have a feel for the themes of teaching, and that these limits could undermine the purpose of the new university, which aims contrary to widen and spread, beyond the limits that individuals associated issue in their current experience, the institutional thinking and those other areas, in which Georges Lapassade has devoted his life.
2) training courses or master's degree credits which are expendable for professional careers by making agreements with state universities.
second), this letter also serves to figure out who among the members could help out in this direction. The master shall be approved by the governing bodies of universities and so it is read with such universities can hope to do a convention. The latter provides that the registration (and payment of the fee) are made at the Secretary of the State University Convention while the new university serves as the secretariat of education. The payment for lectures or other charges shall be effected at an average state university reporting holds about 30% of entry fee for participants.
2b) should also be considered here three factors. The first concerns the opportunities these conventions (to be signed with several universities, Italian and possibly overseas) would lead to new university students and professionals to achieve career otherwise attainable by individual members.
2c) The second is directly linked to the prestige that would affect the new university.
2d) The third and last factor is economic, that is to say that the courses, although in some sense "under-paid" may have a continuity and ensuring that individuals associated with the new university in a small stable resource year.
We therefore ask to each of you the interest and willingness to cooperate for the realization of this project, of which we are drawn in a concise manner, we offer guidelines, but which is of course to be built and imagine, putting together the intelligence, skills and the possibilities arising from the role of each.
Please tell us what you think and where you would place on the foregoing.
And of course, first of all, thank you for your attention that you have provided.
ANNEX A summary table of the courses offered by the University leaves Sensitive People "Georges Lapassade"
1. The institutional analysis
2. The narrative socianalisi
3. The review
4. The dissociation of identity as a resource
5. The resource of creativity
6. Total institutions
1. The institutional analysis.
The general concepts of institutional analysis (its origins, its applications, its fundamental concepts), with special attention to your keywords (group, organization, institution, process, time, and established, instituting, personal autonomy, collective self-management, mainstreaming, the imaginary).
2. The socianalisi
narrative techniques and modes of institutional analysis in the field that are used by sites sensitive to the leaves to build self-managed research in social groups, organizations and institutions. With a special focus of the relationship between short story and focus of relational devices.
3. The review
socianalisi basic techniques of self-managed from within a group, organization or institution. In particular: the establishment of the construction of internal analysis, the scope of participation, the field of observation, the field of processing, the observers and their implication; analyzers events, daily life, the ordinary dissociation, the conversation drifts, the short story and the Socratic dialogue, the journal of the path.
4. The dissociation of identity as a resource and risk
focus of the paradigm of dissociation from its inception (Janet) and its theoretical developments (Hilgard, Ludwig, Lapassade), a reading experience dissociative considered as universal human experience not pathological.
5. The resource of creativity
An exploration of the human dimension of creativity in its various forms of expression as an element capable of promoting an ecology of social relations and once again on the person, without mortifying; capable, therefore, to promote the basic requirement for citizenship supportive and sensitive.
6. Total institutions
The concept of total institution and the main readings that were given in 900 (Foucault, Goffman, Basaglia, etc.).. In particular, the notion of absorbing device: starting from the total reference institution (prison, concentration camp, etc..) Will show the basic devices that regulate its institutional dynamics with projection devices totalizing institutions that lurk even in ordinary .
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