quarta-feira, março 30, 2011

Assim à laia de até já

Amanhã e depois devo andar por ali.

Gente gira

A fotografia parece-me ser esta, retirada daqui

Depois de deixarmos a Itália, Nietzche deu um salto a Basileia a casa dos Overbeck, mas depressa se veio juntar a nós porque lhe parecia que que não podia contentar-se com a intervenção feita em seu favor por Rée em Roma; queria falar ele próprio directamente comigo, o que veio a fazer perto do Löwengarten de Lucerna. Na mesma altura Nietzche mandou fazer uma fotografia com os três, contra a opinião de Rée que toda a sua vida teve grande aversão a que lhe reproduzissem o rosto. Muito bem disposto, Nietzche não só continuava com a mesma ideia com que se ocupou pessoalmente e com muito interesse de todos os pormenores - por exemplo o carrinho pequeno (demasiado pequeno!), e, até o pretensioso pormenor do ramo lilás posto no chicote, etc. Nietzche voltou em seguida para Basileia e Paul Rée para Zurique connosco; daí voltou para casa, para a casa da família dos Rée, na Prússia ocidental, em Stibbe perto de Tütz enquanto a minha mãe e eu ficávamos algum tempo em Zurique em casa de uns amigos que tinham uma casa de campo muito agradável que eu já conhecia por lá ter ficado na viagem que fiz ao Sul.


Lou Andréas-Salomé
A Minha Vida
Livros do Brasil
1991

terça-feira, março 29, 2011

Coisas do 28 e outras coincidências bonitas - 5

Soou às onze e meia desta manhã de feira da ladra
o afiador de tesouras mais límpido de sempre.

sexta-feira, março 25, 2011

Quase fim-de-semana

Na Líbia

Um rebelde ruma à guerra nas imediações de Ajdabiya, lançador de granadas ao ombro, guitarra às costas.

Não há mais comovente que isto.

Fotografia de Jerker Ivarsson

De um jeito manso que é só seu - 10

A sinceridade é uma dádiva.

quarta-feira, março 23, 2011

Música das Esferas - VI

À mão


The Writing Master | 1882 | Thomas Eakins (1844 – 1916)

Mais aqui.

Coisas que lembram outras coisas - 2

Imagem daqui

(...) Mas, do mesmo modo que uma série de acontecimentos que se afastam da mediania permitem que se faça com mais clareza a clarificação das normas do que é considerado como regra, esta história levou-me a compreender o sentimento amoroso em geral, na medida em que no amor, o outro - mesmo que não represente como neste caso Deus - é enaltecido de uma maneira quase mística tornando-se o símbolo de toda a maravilha. Amar, no sentido pleno do termo, é na verdade ser de uma exigência extrema para com o outro - e isto é inevitável tanto na simples embriaguez amorosa como na mais complexa das paixões. Por isso se espera que aqueles que foram "tocados" pelo amor "voltem" a eles mesmos a pouco e pouco, tanto por causa das necessidades da vida como por causa dos deveres que assumem perante o outro. Isto em nada impede que os implicados - os que estão tocados - sintam por esse estado em que se transborda de amor um sentimento único de gratidão, embora esse estado seja suspeito, criticável pelo lado da razão, transformado mesmo em "não racional" porque os seus critérios se opõem aos critérios habituais; e também porque ajuda ao aparecer do que para nós era o mais indispensável, o mais evidente antes que nos tivesse sido possível orientarmo-nos na realidade. O ser que teve o poder de nos fazer crer e amar fica no mais profundo de nós próprios o nosso Senhor, mesmo que mais tarde o venhamos a considerar como um adversário.

(...) A aparição violenta do sonho na realidade caminha a passo com a mais completa exigência para com uma outra pessoa; mas o ser amado não é na verdade nada mais do que o pedaço de papel que inspira o poeta a escrever uma obra, cujo conteúdo não tem relação alguma com o papel desse mesmo ser na vida real. Todos nós somos mais poetas do que seres razoáveis; o que somos no sentido mais profundo, como poetas, excede largamente aquilo em que nos tornamos - e isto não é uma questão de valor, é muito mais complexo, situa-se na necessidade imperiosa que a humanidade consciente tem de analisar o que a impele e deve permitir-lhe tentar orientar-se.

Lou Andréas-Salomé
A Minha Vida
Livros do Brasil
1991

segunda-feira, março 21, 2011

Chegou.

Leonard Cohen dixit


“Poetry is just the evidence of life.

If your life is burning well, poetry is just the ash.”


sexta-feira, março 18, 2011

Porque vinha a ler a vida de Lou Andréas-Salomé no metro

Le Pari de Pascal

Vous avez deux choses à perdre : le vrai et le bien, et deux choses à engager : votre raison et votre volonté, votre connaissance et votre béatitude; et votre nature a deux choses à fuir : l'erreur et la misère. Votre raison n'est pas plus blessée, en choisissant l'un que l'autre, puisqu'il faut nécessairement choisir. Voilà un point vidé. Mais votre béatitude ? Pesons le gain et la perte, en prenant croix que Dieu est. Estimons ces deux cas : si vous gagnez, vous gagnez tout ; si vous perdez, vous ne perdez rien. Gagez donc qu'il est, sans hésiter.




quinta-feira, março 17, 2011

Dia de Nureyev


(17 de março de 1938 — Paris, 6 de janeiro de 1993)

quarta-feira, março 16, 2011

O título [Declaration on the Responsibilities of the Present Generations Towards Future Generations] diz tudo

Por causa de um trabalho e de ter reencontrado isto na pausa.
United Nations Educational, Scientific and Cultural Organization
The General Conference of the United Nations Educational, Scientific and Cultural Organization, meeting in Paris from 21 October to 12 November 1997 at its 29th session,

Mindful of the will of the peoples, set out solemnly in the Charter of the United Nations, to ‘save succeeding generations from the scourge of war’ and to safeguard the values and principles enshrined in the Universal Declaration of Human Rights, and all other relevant instruments of international law,

Considering the provisions of the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights, both adopted on 16 December 1966, and the Convention on the Rights of the Child, adopted on 20 November 1989,

Concerned by the fate of future generations in the face of the vital challenges of the next millennium,

Conscious that, at this point in history, the very existence of humankind and its environment are threatened,

Stressing that full respect for human rights and ideals of democracy constitute an essential basis for the protection of the needs and interests of future generations,

Asserting the necessity for establishing new, equitable and global links of partnership and intragenerational solidarity, and for promoting inter-generational solidarity for the perpetuation of humankind,

Recalling that the responsibilities of the present generations towards future generations have already been referred to in various instruments such as the Convention for the Protection of the World Cultural and Natural Heritage, adopted by the General Conference of UNESCO on 16 November 1972, the United Nations Framework Convention on Climate Change and the Convention on Biological Diversity, adopted in Rio de Janeiro on 5 June 1992, the Rio Declaration on Environment and Development, adopted by the United Nations Conference on Environment and Development on 14 June 1992, the Vienna Declaration and Programme of Action, adopted by the World Conference on Human Rights on 25 June 1993, and the United Nations General Assembly resolutions relating to the protection of the global climate for present and future generations adopted since 1990,

Determined to contribute towards the solution of current world problems through increased international co-operation, to create such conditions as will ensure that the needs and interests of future generations are not jeopardized by the burden of the past, and to hand on a better world to future generations,

Resolved to strive to ensure that the present generations are fully aware of their responsibilities towards future generations,

Recognizing that the task of protecting the needs and interests of future generations, particularly through education, is fundamental to the ethical mission of UNESCO, whose Constitution enshrines the ideals of ‘justice and liberty and peace’ founded on ‘the intellectual and moral solidarity of mankind’,

Bearing in mind that the fate of future generations depends to a great extent on decisions and actions taken today, and that present-day problems, including poverty, technological and material underdevelopment, unemployment, exclusion, discrimination and threats to the environment, must be solved in the interests of both present and future generations,

Convinced that there is a moral obligation to formulate behavioural guidelines for the present generations within a broad, future-oriented perspective,

Solemnly proclaims on this twelfth day of November 1997 this Declaration on the Responsibilities of the Present Generations Towards Future Generations


Article 1 - Needs and interests of future generations


The present generations have the responsibility of ensuring that the needs and interests of present and future generations are fully safeguarded.

Article 2 - Freedom of choice

It is important to make every effort to ensure, with due regard to human rights and fundamental
freedoms, that future as well as present generations enjoy full freedom of choice as to their political, economic and social systems and are able to preserve their cultural and religious diversity.

Article 3 - Maintenance and perpetuation of humankind

The present generations should strive to ensure the maintenance and perpetuation of humankind with due respect for the dignity of the human person. Consequently, the nature and form of human life must not be undermined in any way whatsoever.

Article 4 - Preservation of life on Earth

The present generations have the responsibility to bequeath to future generations an Earth which will not one day be irreversibly damaged by human activity. Each generation inheriting the Earth temporarily should take care to use natural resources reasonably and ensure that life is not prejudiced by harmful modifications of the ecosystems and that scientific and technological progress in all fields does not harm life on Earth.

Article 5 - Protection of the environment

1. In order to ensure that future generations benefit from the richness of the Earth’s ecosystems, the present generations should strive for sustainable development and preserve living conditions, particularly the quality and integrity of the environment.

2. The present generations should ensure that future generations are not exposed to pollution which may endanger their health or their existence itself.

3. The present generations should preserve for future generations natural resources necessary for sustaining human life and for its development.

4. The present generations should take into account possible consequences for future generations of
major projects before these are carried out.

Article 6 - Human genome and biodiversity

The human genome, in full respect of the dignity of the human person and human rights, must be protected and biodiversity safeguarded. Scientific and technological progress should not in any way impair or compromise the preservation of the human and other species.

Article 7 - Cultural diversity and cultural heritage

With due respect for human rights and fundamental freedoms, the present generations should take care to preserve the cultural diversity of humankind. The present generations have the responsibility to identify, protect and safeguard the tangible and intangible cultural heritage and to transmit this common heritage to future generations.

Article 8 - Common heritage of humankind

The present generations may use the common heritage of humankind, as defined in international law, provided that this does not entail compromising it irreversibly.

Article 9 – Peace

1. The present generations should ensure that both they and future generations learn to live together in peace, security, respect for international law, human rights and fundamental freedoms.

2. The present generations should spare future generations the scourge of war. To that end, they should avoid exposing future generations to the harmful consequences of armed conflicts as well as all other forms of aggression and use of weapons, contrary to humanitarian principles.

Article 10 - Development and education

1. The present generations should ensure the conditions of equitable, sustainable and universal socio-economic development of future generations, both in its individual and collective dimensions, in particular through a fair and prudent use of available resources for the purpose of combating poverty.

2. Education is an important instrument for the development of human persons and societies. It should be used to foster peace, justice, understanding, tolerance and equality for the benefit of present and future generations.

Article 11 - Non-discrimination

The present generations should refrain from taking any action or measure which would have the effect of leading to or perpetuating any form of discrimination for future generations.

Article 12 – Implementation

1. States, the United Nations system, other intergovernmental and non-governmental organizations, individuals, public and private bodies should assume their full responsibilities in promoting, in particular through education, training and information, respect for the ideals laid down in this Declaration, and encourage by all appropriate means their full recognition and effective application.

2. In view of UNESCO’s ethical mission, the Organization is requested to disseminate the present Declaration as widely as possible, and to undertake all necessary steps in its fields of competence to raise public awareness concerning the ideals enshrined therein.

Englishhttp://unesdoc.unesco.org/images/0011/001102/110220e.pdf#page=75
Frenchhttp://unesdoc.unesco.org/images/0011/001102/110220f.pdf#page=75
Spanishhttp://unesdoc.unesco.org/images/0011/001102/110220s.pdf#page=81
Russianhttp://unesdoc.unesco.org/images/0011/001102/110220rb.pdf#page=97
Chinesehttp://unesdoc.unesco.org/images/0011/001102/110220cb.pdf#page=89
Arabichttp://unesdoc.unesco.org/images/0011/001102/110220ab.pdf#page=79
Date of adoption1997
© UNESCO 1995-2007 - ID: 13178
Tudo daqui.

terça-feira, março 15, 2011

I remember

Anne Sexton (1928 - 1974)
Imagem daqui

By the first of August
the invisible beetles began
to snore and the grass was
as tough as hemp and was
no color—no more than
the sand was a color and
we had worn our bare feet
bare since the twentieth
of June and there were times
we forgot to wind up your
alarm clock and some nights
we took our gin warm and neat
from old jelly glasses while
the sun blew out of sight
like a red picture hat and
one day I tied my hair back
with a ribbon and you said
that I looked almost like
a puritan lady and what
I remember best is that
the door to your room was
the door to mine.

Anne Sexton
The Complete Poems
Mariner Books
1999

Coisas do 28 e outras coincidências bonitas - 4

Não fechar portas. Abrir mais vezes as janelas de tarde.
De tarde, o sol entra na minha casa de uma maneira tão luminosa, tão cheia, que a minha casa pequenina perde a medida do seu tamanho - cresce outra. E eu com ela.
Quando fechamos uma porta e não abrimos uma janela, a ânfora de Pandora entra no coração?

sexta-feira, março 11, 2011

Coisas do outro mundo











Este post PUB em particular só o é aqui e agora porque a amizade é uma coisa estranha a avançar mãos, a escrever coisas, a mandar em nós. É favor não irem todos já para o Rato a correr, que eu e a minha listinha só podemos lá ir amanhã.

quarta-feira, março 09, 2011

Ash Wednesday

T. S. Eliot (1888-1965)
Imagem daqui


I

Because I do not hope to turn again
Because I do not hope
Because I do not hope to turn
Desiring this man's gift and that man's scope
I no longer strive to strive towards such things
(Why should the agèd eagle stretch its wings?)
Why should I mourn
The vanished power of the usual reign?

Because I do not hope to know
The infirm glory of the positive hour
Because I do not think
Because I know I shall not know
The one veritable transitory power
Because I cannot drink
There, where trees flower, and springs flow, for there is
nothing again

Because I know that time is always time
And place is always and only place
And what is actual is actual only for one time
And only for one place
I rejoice that things are as they are and
I renounce the blessèd face
And renounce the voice
Because I cannot hope to turn again
Consequently I rejoice, having to construct something
Upon which to rejoice

And pray to God to have mercy upon us
And pray that I may forget
These matters that with myself I too much discuss
Too much explain
Because I do not hope to turn again
Let these words answer
For what is done, not to be done again
May the judgement not be too heavy upon us

Because these wings are no longer wings to fly
But merely vans to beat the air
The air which is now thoroughly small and dry
Smaller and dryer than the will
Teach us to care and not to care Teach us to sit still.

Pray for us sinners now and at the hour of our death
Pray for us now and at the hour of our death.


II
Lady, three white leopards sat under a juniper-tree
In the cool of the day, having fed to sateity
On my legs my heart my liver and that which had been
contained
In the hollow round of my skull. And God said
Shall these bones live? shall these
Bones live? And that which had been contained
In the bones (which were already dry) said chirping:
Because of the goodness of this Lady
And because of her loveliness, and because
She honours the Virgin in meditation,
We shine with brightness. And I who am here dissembled
Proffer my deeds to oblivion, and my love
To the posterity of the desert and the fruit of the gourd.
It is this which recovers
My guts the strings of my eyes and the indigestible portions
Which the leopards reject. The Lady is withdrawn
In a white gown, to contemplation, in a white gown.
Let the whiteness of bones atone to forgetfulness.
There is no life in them. As I am forgotten
And would be forgotten, so I would forget
Thus devoted, concentrated in purpose. And God said
Prophesy to the wind, to the wind only for only
The wind will listen. And the bones sang chirping
With the burden of the grasshopper, saying

Lady of silences
Calm and distressed
Torn and most whole
Rose of memory
Rose of forgetfulness
Exhausted and life-giving
Worried reposeful
The single Rose
Is now the Garden
Where all loves end
Terminate torment
Of love unsatisfied
The greater torment
Of love satisfied
End of the endless
Journey to no end
Conclusion of all that
Is inconclusible
Speech without word and
Word of no speech
Grace to the Mother
For the Garden
Where all love ends.

Under a juniper-tree the bones sang, scattered and shining
We are glad to be scattered, we did little good to each
other,
Under a tree in the cool of day, with the blessing of sand,
Forgetting themselves and each other, united
In the quiet of the desert. This is the land which ye
Shall divide by lot. And neither division nor unity
Matters. This is the land. We have our inheritance.



III

At the first turning of the second stair
I turned and saw below
The same shape twisted on the banister
Under the vapour in the fetid air
Struggling with the devil of the stairs who wears
The deceitul face of hope and of despair.

At the second turning of the second stair
I left them twisting, turning below;
There were no more faces and the stair was dark,
Damp, jaggèd, like an old man's mouth drivelling, beyond
repair,
Or the toothed gullet of an agèd shark.

At the first turning of the third stair
Was a slotted window bellied like the figs's fruit
And beyond the hawthorn blossom and a pasture scene
The broadbacked figure drest in blue and green
Enchanted the maytime with an antique flute.
Blown hair is sweet, brown hair over the mouth blown,
Lilac and brown hair;
Distraction, music of the flute, stops and steps of the mind
over the third stair,
Fading, fading; strength beyond hope and despair
Climbing the third stair.


Lord, I am not worthy
Lord, I am not worthy

but speak the word only.

IV
Who walked between the violet and the violet
Whe walked between
The various ranks of varied green
Going in white and blue, in Mary's colour,
Talking of trivial things
In ignorance and knowledge of eternal dolour
Who moved among the others as they walked,
Who then made strong the fountains and made fresh the springs

Made cool the dry rock and made firm the sand
In blue of larkspur, blue of Mary's colour,
Sovegna vos

Here are the years that walk between, bearing
Away the fiddles and the flutes, restoring
One who moves in the time between sleep and waking, wearing

White light folded, sheathing about her, folded.
The new years walk, restoring
Through a bright cloud of tears, the years, restoring
With a new verse the ancient rhyme. Redeem
The time. Redeem
The unread vision in the higher dream
While jewelled unicorns draw by the gilded hearse.

The silent sister veiled in white and blue
Between the yews, behind the garden god,
Whose flute is breathless, bent her head and signed but spoke
no word

But the fountain sprang up and the bird sang down
Redeem the time, redeem the dream
The token of the word unheard, unspoken

Till the wind shake a thousand whispers from the yew

And after this our exile


V
If the lost word is lost, if the spent word is spent
If the unheard, unspoken
Word is unspoken, unheard;
Still is the unspoken word, the Word unheard,
The Word without a word, the Word within
The world and for the world;
And the light shone in darkness and
Against the Word the unstilled world still whirled
About the centre of the silent Word.

O my people, what have I done unto thee.

Where shall the word be found, where will the word
Resound? Not here, there is not enough silence
Not on the sea or on the islands, not
On the mainland, in the desert or the rain land,
For those who walk in darkness
Both in the day time and in the night time
The right time and the right place are not here
No place of grace for those who avoid the face
No time to rejoice for those who walk among noise and deny
the voice

Will the veiled sister pray for
Those who walk in darkness, who chose thee and oppose thee,
Those who are torn on the horn between season and season,
time and time, between
Hour and hour, word and word, power and power, those who wait
In darkness? Will the veiled sister pray
For children at the gate
Who will not go away and cannot pray:
Pray for those who chose and oppose

O my people, what have I done unto thee.

Will the veiled sister between the slender
Yew trees pray for those who offend her
And are terrified and cannot surrender
And affirm before the world and deny between the rocks
In the last desert before the last blue rocks
The desert in the garden the garden in the desert
Of drouth, spitting from the mouth the withered apple-seed.


O my people.


VI
Although I do not hope to turn again
Although I do not hope
Although I do not hope to turn

Wavering between the profit and the loss
In this brief transit where the dreams cross
The dreamcrossed twilight between birth and dying
(Bless me father) though I do not wish to wish these things
From the wide window towards the granite shore
The white sails still fly seaward, seaward flying
Unbroken wings

And the lost heart stiffens and rejoices
In the lost lilac and the lost sea voices
And the weak spirit quickens to rebel
For the bent golden-rod and the lost sea smell
Quickens to recover
The cry of quail and the whirling plover
And the blind eye creates
The empty forms between the ivory gates
And smell renews the salt savour of the sandy earth

This is the time of tension between dying and birth
The place of solitude where three dreams cross
Between blue rocks
But when the voices shaken from the yew-tree drift away
Let the other yew be shaken and reply.

Blessèd sister, holy mother, spirit of the fountain, spirit
of the garden,
Suffer us not to mock ourselves with falsehood
Teach us to care and not to care
Teach us to sit still
Even among these rocks,
Our peace in His will
And even among these rocks
Sister, mother
And spirit of the river, spirit of the sea,
Suffer me not to be separated

And let my cry come unto Thee.

T. S. Eliot
Selected Poems
Faber & Faber
2002

terça-feira, março 08, 2011

sexta-feira, março 04, 2011

Time flies - A Reading Diary


Christina Rossetti (1830-1894)
Imagem daqui

March, 4.

My first vivid experience of death (if so I may term it) occurred in early childhood in the grounds of a cottage.
This little cottage was my familiar haunt: its grounds were my inexhautible delight. They then seemed to my spacious, though now I know them to have been narrow and commonplace.
So, in these grounds, perhaps in the orchard, I lighted upon a dead mouse. The dead mouse moved my sympathy: I took him up, buried him comfortably in a mossy bed and bore the spot in mind.
It may have been a day or two afterwards that I returned, removed the moss coverlet and looked... a black insect emerged. I fled in horror, and for long years insuing I never mentioned this ghastly adventure to anyone.
Now looking back at the incident I see that neither impulse was unreasonable, although the sympathy and the horror were alike childish.
Only now contemplating death from a wider and wiser view-point, I would fain reverse the order of those feelings: dwelling less and less on the mere physical disgust, while more and more on the rest and safety; on the perfect peace of death, please God.



Time Flies - A Reading Diary
Christina G. Rossetti
London
Society for Promoting Christian Knowledge
1897

Começa hoje e dura apenas uma semana



Feira do Livro usado na Trama

de 4 a 12 de Março, entre as 11h e as 19h

na mesa central da Livraria






Eu vou.