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

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.

Coisas de filme

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

Daqui.

De um jeito manso que é só seu - 10

A sinceridade é uma dádiva.

Música das Esferas - VI

À mão

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

Mais aqui.

Coisas que lembram outras coisas - 2

Lou Andréas-Salomé (1861-1937)

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

Chegou.

Leonard Cohen dixit

“Poetry is just the evidence of life.

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

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.

Pensées
Blaise Pascal

Dia de Nureyev

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

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.

English	http://unesdoc.unesco.org/images/0011/001102/110220e.pdf#page=75
French	http://unesdoc.unesco.org/images/0011/001102/110220f.pdf#page=75
Spanish	http://unesdoc.unesco.org/images/0011/001102/110220s.pdf#page=81
Russian	http://unesdoc.unesco.org/images/0011/001102/110220rb.pdf#page=97
Chinese	http://unesdoc.unesco.org/images/0011/001102/110220cb.pdf#page=89
Arabic	http://unesdoc.unesco.org/images/0011/001102/110220ab.pdf#page=79
Date of adoption	1997

© UNESCO 1995-2007 - ID: 13178

Tudo daqui.

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?

De um jeito manso que é só seu - 9

Coisas do outro mundo

Hoje e amanhã todos os livros da Assírio & Alvim estão com 20% de desconto na Trama.

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.

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

No Dia Internacional da Mulher, Modigliani *

Woman in Black Tie (1917), Amedeo Modigliani

Imagem daqui

No centésimo aniversário do Dia Internacional da Mulher, é importante relembrar que as mulheres desempenham 2/3 do trabalho mundial, produzem 1/2 da comida, mas ganham apenas 10% dos rendimentos e detêm não mais do que 1% da propriedade.

* Há quem atribua a profusão de retratos de mulheres na obra de Modigliani à escultura, actividade com que iniciou o seu percurso artístico. Quanto a mim, que só sei, e pouco, do que leio, e de arte apenas percebo o que me ditam coração e entranhas, parece-me que foi muito muito amado por uma.

Manhã de Carnaval

Música das Esferas - V

Lições de Bibliofilia, Leitura e Vida

Mas já leu estes livros todos?

Surripiado ao Rui.

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.