THE PUBLIC BEHAVIOR OF MESSIAS THAT TRY TO STOP THE REVOLUTIONARY FORCES OF DEMOGRAPHY POPULATION THEORIES AND DOCTRINES ALWAYS FALL TO IMORAL REALITY

De Officiis (On Duties or On Obligations) is an essay by Marcus Tullius Cicero divided into three books, in which Cicero expounds his conception of the best way to live, behave, and observe moral obligations.
De Officiis was written in October–November 44 BC, in under four weeks. This was Cicero’s last year alive, and he was 62 years of age. Cicero was at this time still active in politics, trying to stop revolutionary forces from taking control of the Roman Republic. Despite his efforts, the republican system failed to revive even upon the assassination of Caesar, and Cicero was himself assassinated shortly thereafter.
The essay was written in the form of a letter to his son with the same name, who studied philosophy in Athens. Judging from its form, it is nonetheless likely that Cicero wrote with a broader audience in mind. The essay was published posthumously.
De Officiis has been characterized as an attempt to define ideals of public behavior.

 It criticizes the recently overthrown dictator Julius Caesar in several places, and his dictatorship as a whole.

Although Cicero was influenced by the Academic, Peripatetic, and Stoic schools of Greek philosophy, this work shows the influence of the Stoic philosopher Panaetius. The essay discusses what is honorable (Book I), what is expedient or to one’s advantage (Book II), and what to do when the honorable and expedient conflict (Book III). Cicero says they are the same and that they only appear to be in conflict. In Book III, Cicero expresses his own ideas. Michael Grant tells us that “Cicero himself seems to have regarded this treatise as his spiritual testament and masterpiece.”
Cicero claims that the absence of political rights corrupts moral virtues. Cicero also speaks of a natural law that is said to govern both humans and gods alike.
Cicero urged his son Marcus to follow nature and wisdom, as well as politics, and warned against pleasure and indolence. Cicero’s essay relies heavily on anecdotes, much more than his other works, and is written in a more leisurely and less formal style than his other writings, perhaps because he wrote it hastily. Like the satires of Juvenal, Cicero’s De Officiis refers frequently to current events of his time.
The work’s legacy is profound. Although not a Christian work, St. Ambrose in 390 declared it legitimate for the Church to use (along with everything else Cicero, and the equally popular Roman philosopher Seneca, had written). It became the moral authority during the Middle Ages. Of the Church Fathers, Saint Augustine, St. Jerome and even more so St. Thomas Aquinas, are known to have been familiar with it. Illustrating its importance, some 700 handwritten copies remain extant in libraries around the world dating back to before the invention of the printing press. Only the Latin grammarian Priscian is better attested to with such handwritten copies, with some 900 remaining extant. Following the invention of the printing press, De Officiis was the second book to be printed—second only to the Gutenberg Bible.
Petrarch, the father of humanism and a leader in the revival of Classical learning, championed Cicero. Several of his works build upon the precepts of De officiis. The Catholic humanist, Erasmus, published his own edition in Paris in 1501. His enthusiasm for this moral treatise is expressed in many works. The German humanist, Philip Melanchthon established De officiis in Lutheran humanist schools.
T. W. Baldwin said that “in Shakespeare’s day De Officiis was the pinnacle of moral philosophy”.Sir Thomas Elyot, in his popular Governour (1531), lists three essential texts for bringing up young gentlemen: Plato’s Works, Aristotle’s Ethics, and De Officiis.
In the 17th century it was a standard text at English schools (Westminster and Eton) and universities (Cambridge and Oxford). It was extensively discussed by Grotius and Pufendorf.Hugo Grotius drew heavily on De officiis in his major work, On the Law of War and Peace. It influenced Robert Sanderson and John Locke.
In the 18th century, Voltaire said of De Officiis “No one will ever write anything more wise”.Frederick the Great thought so highly of the book that he asked the scholar Christian Garve to do a new translation of it, even though there had been already two German translations since 1756. Garve’s project resulted in 880 additional pages of commentary.
It continues to be one of the most popular of Cicero’s works because of its style, and because of its depiction of Roman political life under the Republic.
Quotes[edit]
..and brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good. (No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest good.) (Latin: fortis vero dolorem summum malum iudicans aut temperans voluptatem summum bonum statuens esse certe nullo modo potest) (I, 5)
We are not born, we do not live for ourselves alone; our country, our friends, have a share in us. (We are not born for ourselves alone.) (Latin: non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici) (I, 22)
Let us remember that justice must be observed even to the lowest. (Latin: Meminerimus autem etiam adversus infimos iustitiam esse servandam) (I, 41)
Let arms yield to the toga, the laurel defer to praise. (Latin: cedant arma togae concedat laurea laudi) (I, 77)
It is the function of justice not to do wrong to one’s fellow-men; of considerateness, not to wound their feelings; and in this the essence of propriety is best seen. (Justice consists in doing no injury to men; decency in giving them no offense.) (Latin: Iustitiae partes sunt non violare homines, verecundiae non offendere, in quo maxime vis perspicitur decori) (I, 99)
Is anyone unaware that Fortune plays a major role in both success and failure? (Latin: Magnam vim esse in fortuna in utramque partem, vel secundas ad res vel adversas, quis ignorat?) (II, 19)
Of evils choose the least. (Latin: Primum, minima de malis.) (III, 102)
Time heals all wounds. (Latin: Diem adimere aegritudinem hominibus.) (I, 30)

LETTERS TO THE FUTURE THAT HAD ALREADY ENDED BEFORE ANYONE REALIZED IT .....A BURN OUT FUTURE LIKE THE TEN YEARS OF FACEBOOK

 Letters to a Future Tense

“In 1917 Olaf Stapledon published “Letters to the Future,” addressed to his great grandson in the year 1999.

“To my Great Grandson in early manhood. Sir,

If ever you come upon this letter, forgive its preglacial dialect, and have patience to spell out its meaning. How gladly would I address you in whatever speech lives in your ears! The thoughts which follow must, I know, reach you only as dead and fragile specimens; but today they live. They flit among us dazzlingly and elusively, and we fight about them; for some of us fear them as the plague and would exterminate them, while others prize them as the light of our world...

In some such vein as this might I preach you as good a half-truth as ever became a slogan. But it is only half the truth. And moreover preaching won’t go down with one’s relatives. So I will make a plain tale of my faith, and temper it with many queries. For obviously we who believe may be mistaken. You perhaps will have already exposed our error and set our altar in your museum. Indeed even today certain clever young persons are trying to budge it. They think, I suppose, that because so many goods have gone bad on our hands goodness itself must be illusory. Well, they may prove right in the end; but meanwhile we find some amusement in watching them apparently tugging in vain at the rock face. Whether they are right or wrong they have not yet convinced us. We still believe, and must act on our belief. Folly is less shameful than disloyalty.

But it may well seem inappropriate that I, whose career has been a texture of good luck and bad management, should undertake to be the spokesman of an age which, whatever its failings, has not been inarticulate. I speak, however, as kinsman to kinsman, hoping that something of the family mannerism may render me intelligible to you when our more public voices have already become archaic. Further it is just possible that my very obscurity may fit me to speak more faithfully for my period than any of its great unique personalities.

But how can I write cogently to one with whom I am not even acquainted? Are you rich with the culture of your age, or are you a boor or a philistine? Are you curious about the nature of things, or content to see no further than your own food and the curves of woman? I cannot know; but I shall presume that you have the broad interests that are not uncommon in our family, and (like the rest of us) a certain capacity of reasoning. If you have not, it is to be hoped that you will at least have the sense to hand this letter, and those which follow, to someone of intelligence,—if there be any such alive in your day.

For in ours it is impossible to be sure that the human mind is not destroying itself. We seem to ourselves to be in a unique crisis of this planet’s history, a crisis which may soon end, or may, we suspect, drag on even far beyond the lives of your remote descendants. We are accustomed to describe man’s present plight thus. His knowledge and power have lately increased extravagantly. His mind is embracing regions hitherto unguessed; and he can give effect to his will as never before. But these wide and deep discoveries, which should enlighten him as to what is truly desirable, do not in general have any influence on his choice of ends. He is ruled almost entirely by his animal and ancestral nature. He behaves very seldom in the manner that is uniquely human. Quite rightly he seeks the fulfillment of bodily and personal needs; and he even knows how to subordinate these to ends deemed more important; but his remoter ends are not as a rule chosen rationally, and are seldom objectively valid. He can transcend his private needs only for outworn or mistaken ideals imposed by ancestral taboos. For these alone are backed up by the forces of habit and public opinion.

Few of us today have seen what man is and what he might become. And of these, fewer see the starry universe as anything more than the stage of man’s drama. Even when we glimpse the things that are better than food and sex and applause, and better than all the virtues, we cannot long act in conformity with our vision. Very soon we succumb to the old cravings or the old sightless conscience. And so the great power that we are acquiring issues in disaster. And no one knows what will become of his own children in the stupid riot.

There seem to us three possibilities with regard to the world in your time. Either the interest of the mass of men and women will have definitely passed beyond the puerile ends which infect us, and a new epoch will be dawning in the life of this planet; or, like us, you will continue to be at heart no more than anthropoid. The latter is the more probable alternative. And if this is the case, either civilization will still be hanging by a thread, or it will be already shattered.

I may then be addressing one whose society will have crashed into a second barbarism before ever it has achieved true civilization, one who may perhaps regard us (if he knows of us at all) with the misunderstanding adulation so often lavished on a more intelligent past. Or I may be exposing myself to one who will really be of a finer mentality than has yet been achieved on this planet, and to an age that has at last won through to some agreed certainty of belief and some unquestionable judgment as to the good, and to full sanity of will. Or again you, like us, may be more than animal yet not fully human, seeing fitfully the good, but unable to serve it with any constancy. Such I expect will be your state; though if you have not actually crashed you must surely have outgrown some of our follies. Sanity of thought and sanity of will may not be quite so rare with you as with us. Persons of common intelligence will perhaps be less entangled in the maze of superstitions from which none of us today can entirely escape.

If you have outstripped us even thus far you will scarcely be able to conceive our mental confusion. For today every hoax finds some believer, and every truth is obscured by a fog of argument. While some pathetically dress up old idols in modern clothes, others are naively disillusioned because they have ransacked the universe in vain for a trace of God. Yet all the while (if I mistake not) in the streets and the farms, and indeed in every span of every man’s experience, something cries out for our admiration and our help, something better than any idol, something lovelier than the God of our fathers.

It is about this something that I must speak to you, lest your apprehension of it should through some misfortune happen to be more uncertain even than my own. But if, when you read these letters, you find that you have already passed beyond their range of thought, perhaps they will at least interest you historically; and perhaps you will forgive my importunity. However remote we may be from each other in time and in mentality, we are kin, and our two worlds are one. We, and all men, however gravely we conflict, are engaged on the same enterprise. In my language the goal of that enterprise may be called the fulfillment of the world’s capacity; but if this sounds barbarous to you, call it what you will, so long as you recognize in me a fellow-worker, though far-removed.”

BIG IN JAPAN - DAI NIPPON IS THE NEW CHINA - A ECONOMIA AFECTA O CLIMA E O CLIMA É AFECTADO PELA ECONOMIA NA REALIDADE É UM FEEDBACK CIVILIZACIONAL

É NOS CONFLITOS DE MENTALIDADES

QUE SE LEVANTAM E DESABAM AS CIVILIZAÇÕES

E OUTRAS COUSAS MENOS CIVIS MAS COM MAIS AÇÕES

THE SACRED ART OF STEALING - PART IV - OR IV TRANSFUSION PARTY - THE PARTY POOPERS BUT NOT PARTY PAUPERS MORE POT POURRI PARTIES REPUBLICAN YES WE CAN MADE

The Political Sacred Art of Good Sense Stealing For Stealing the Poor Morons that we are Morons R'US INCORPORATED OR XXX RATED IS THE SAME Lame Frame
well this demented art uses a blend of white or black humour, strong language, computer yes we can violence and references to literary and artistic works such as Waiting for Dom Sebastião by Bandarra
Con Plot summary
The plot of The Sacred Art of Political Stealing is simplex by Socrates and by Dos Passos de Coelho à Socrates  tells the story of Political null People Null Nill Nihil People, a witty and vain people that are demi intellectual and art-loving, who is being loosing the Political Wise Guys Way and are stealing without science 
doing the  last major job stealing Democracy....
As a warm up to their main heist. by banking the debt in poor people (Poor is from 1 dollar per day to 100 dollars ça depends dixit Soares . because they are workers like Américo Amorim a American yes we can  that is poor with thousand eurros per second....
the Mason's that have loggia of such art,  use unorthodox methods such as firing itching powder at Poor People. firing good i-dei-as and good i-deo-loggias carrying fake slogan's, staging political plays and drawing political works of art for their hostages that they steal silly  but not stab silly because the SACRED ART OF STEALING says :keep casualties to a minimum.
During this Political robbery the old crime bosses say this new kids don't have the same finesse of old times they are under-appreciated by the old bosses.that made this boys
Souares says ; my boys are not good no meu tempo é quera bom olha o palma inácio ou era o palma carlos já nem me lembro quem palmou o banco de portugal ó salazar esse grande gatuno....

DO CONSUMO RÁPIDO DOS MUNDOS VIRTUAIS QUE O PORTUGUÊS CRIOU PEDINDO EMPRESTADO E DO MUNDO REAL EM QUE NUNCA VIVEU POIS PARA TAL NÃO ESTAVA FADADO....ESTAVA MAIS ERA FODIDO....

O mundo não está assim tão mal, está um pouco achatado nos polos e barrigudo no equador e Portugal velho rectângulo irregular que se separou da América do Norte algures no tempo em que todos os políticos eram dinossáurios.... também não

3 do mês do deus de duas caras Janus que abre todos os annus horribilis ou mais ó menos,

 2014 É UM BOM ANO

por sputnik 1957

Houve um debate na blogosfera que por acaso é plana ou sem formA definida mas parece um ecrã de computa computador computa....aparentemente o debate não chegou às páginas dos jornais.

 Foi de consumo rápido da dita b-log ó espera...e orçou sobre as consequências sociais da austeridade, suscitado por um poste de um b-louko qualquer.
Sputnik nik nike Parte desse tema austeridade ou consequências ou sociais para a crónica ou se calhar aguda doença  desta semana no Público que por acaso alguns dizem ser um jornal:

mas como o debate não chegou às páginas dos jornais a crónica ou aguda deve ter sido suprimida
por pelotão de fuzilamento norte-coreano

A tal crónica de uma terra feliz e sem amos rezava assis ou assad:

Em causa de quê?
 não se sabe, mas aparentemente estiveram várias análises comparadas ou se calhar comparativas, faz ligeiramente mais sentido ou mais nexus ou mesmo mais sexus neste triste trópico dum capricórnio qualquer...
envolvendo seis países (Portugal, Espanha, Grécia, Irlanda, Itália e Chipre):
Tudo países com dívidas internas e externas colossais
Com empresas, famílias e bancos super-endividados e o estado também padecendo da mesma moléstia....
aparentemente analisaram umas merdas quaisquer em que a concentração da riqueza e a fraca distribuição de um PIB per capita muito desigual mas muito uniforme em média mas não em moda jogava ao bilhar ou à sueca com a evolução do risco de pobreza e de exclusão social,
já o fisco jogava ao euromilhões com  a evolução do número de pessoas a viverem em condições de grave privação material e a evolução da desigualdade social.....que benzodeus está quase na mesma
pois sempre fomos muito desiguaizinhos
õu em simplex como diz Arnaut não é mação quem quer....
ou em simplex como diz Soares devia ser julgado...devia quem? quem tem algo a dever obviamente

Todos os gráficos apontaram para uma mesma conclusão, coisa miraculosa pois em geral os gráficos como o al khoran não apontam para lado nenhum, as pessoas é que acham que devem apontar os cornos para Meca e empinar o cu para os lados donde a Alemanha perdeu todas as guerras, mas adiante ou mas avante : enquanto na generalidade dos outros países todos os indicadores sociais se degradaram muito depressa e de forma muito acentuada, isso não estava a acontecer em Portugal pelo menos até 2012, o último ano com dados estatísticos publicados.....apesar de os caixotes de lixo estarem cheios de gente a morfar neles....

Daí a perplexidade de Magalhães: “O Mundo afinal é plano, o que explica que Portugal jangada de pedra que se afunda no mar das dívidas e das dúvidas há séculos tenha miraculosamente , pelo menos à luz destes indicadores da Cova da Iria onde o Papa Francisco assegura ir em demanda do Santo Graal em 2017 , escapado ao mesmo grau de aumento da pobreza e da privação material que se verificou nos restantes países, ou que as consequências em termos de desigualdade de rendimentos tenham sido mais graves em Espanha, Grécia ou até Itália...onde as despesas do estado baixaram mais do que aumentaram os impostos...por milagre de outra deusa económica talvez Ceres talvez Deméter ou uma divindade celtibera ou celta qualquer pela graça de shamain....
 Será que “as nossas políticas de austeridade, também chamadas aumento brutal de impostos para alguns mas não para todas as fundações foram mais ‘targeted’ de forma não afectar tanto os segmentos mais desfavorecidos, em comparação com os outros países da ‘austeridade’?”
Provavelmente não...
Daí os segmentos mais desfavorecidos andarem de carroça ou à pata ou de bicicleta para maior glória do ciclismo nacional e comerem mais IVA do que pão e batatas e bolsarem mais desemprego que IRS....

POIS o governo que nos chefia mas não comanda e manda ainda menos ainda não percebeu que tributar aleatoriamente não é austeridade

daí que os vencedores do Euromilhões paguem 20% de imposto de selo ou parecê-lo.....

e quem empresta 500 euros ao estado seja tributado em 28% à taxa liberatória que a banca internacional que compra as Lusobond's não paga

estamos a 4,??% a 5 anos? o Morgan Stanley espera nova emissão

para lucrar 22% até 2019?

o Banif que transferiu o risco para os clientes em obrigações de dívida soberana de alto risco sobe com dívidas de milhares de milhões e depósitos a desvanerem-se?

o Imobiliário em Portugal dá para alojar 15 milhões mas mesmo assim cada vez temos menos a viverem nelas

sim de facto portugal está óptimo e afasta-se da dívida americana uns centímetros todos os anos

o mundo está como o futebol e tem dias bons e dias em que o árbitro roubou o jogo

nos dias bons morrem uns 3000 em acidentes de trabalho

e os restantes morrem de balas, estilhaços ou de outras causas naturais

nos dias maus morre um seabra qualquer deixando o país mais pobre ....
 DUAS PORTUGUESAS MILAGROSAMENTE CHEGARAM A ESPANHA COM UMA PLANTAÇÃO DE COCA NA CABEÇA, DE FACTO EM TERMOS DE MILAGRES TUDO VAI BEM NO MUNDO E OBVIAMENTE ADMITO-O PORTUGAL ESTÁ NO TAL MUNDO A QUEM DEU OUTROS NOVOS.....SE OS TIVESSE AO MENOS VENDIDO

ESTÁVAMOS FINOS


é realidade virtual bom amo....

saiba vossa excelência que aqui debaixo de vossos pés estamos quentinhos

PROPAGANDA I'M A BELIEVER I BELIEVE I CAN'T FLY I DON'T HAVE WINGS - BELIEVE BE LIE V E BE ALIVE LIVE BY LIES LIE AND BE ALIVE BELIEVE I BELIEVE IN LIES I DON'T BELIEVE IN MIRACLES FROM CHATOLICOS OU KAOS TOLOS OR CATHOLICS OR CAPITHOLIC'S BY OBAMA

Propaganda is described as a manipulation for the purpose of changing ideas or opinions

But Propaganda is not the Art  of making individuals ‘believe’ some idea or fact or some faith

Propaganda  don't have the power to  make people stupid 

Don't have the power  to give birth to a faith or economic  doctrine but helps alot

Propaganda tries to convince, to bring about a decision, to create a firm adherence to some truth.....and fails

Because this is a completely wrong line of thinking: to view propaganda as still being what it was in 1800's

 Linear propagandistic thinking is to cling to an obsolete concept of man and of the means to influence him....

The aim of modern propaganda is no longer to modify ideas, but to provoke action.

 It is no longer to change adherence to a doctrine,

 but to make the individual cling irrationally to a process of action......or indignation

action or indignation towards some end....

It is no longer to transform an opinion but to arouse an active and mythical belief....

and all men have an active and mythical belief....

i belive in this

i'am a believer

NAS CORRIDAS PELO PODER A COR CONSOME-SE NA PROPAGANDA QUENTE OU FRIA OU MORNA DEPENDE DA SIMBOLOGIA QUE AS ADORNA

COMO SIMBOLOGIA

A COR LARANJA NÃO SERVE PARA UMA GUERRA PELO PODER

POIS NÃO É A COR IDEAL PARA UMA GUERRA DAS ROSAS

A COR É MUITO DESLAVADA

NEM É VERMELHA DE SANGUE COMO A ROSA DE LANCASTER

NEM É BRANCA COMO A ROSA DA PURA COMPETIÇÃO PELO TRONO

NEM É ROSA COMO A QUE SUCEDEU AO PODER DO SOCIALISMO ESVENTRADO

 PELO CAPITALISMO TRIUNFANTE.....

AS CORES SÃO MUITO IMPORTANTES NAS SIMBOLOGIAS DO PODER

E LARANJA TÁ COM NADA NÃO

INDA SE FOSSE UMA COR MAIS PROPAGANDÍSTICA

SE BEM QUE DIZEM QUE O VERDE ACALMA OS LOUCOS

E O PROFETA CONSEGUIU O EFEITO CONTRÁRIO 

JÁ OS OMÍADAS PREFERIRAM O CONTRÁRIO DO ESCURINHO

JÁ OS ABÁSSIDAS NÃO FORAM PELO BRANCO POIS BLACK É O POWER

E NEGRA É A BANDEIRA DA CONQUISTA

OS ABÁSSIDAS ANTECEDEM OS ANARQUISTAS

NA BANDEIRA PARA DESTRUIR TODAS AS BANDEIRAS

DESDE O VERMELHO DOS JANÍSSAROS

AO VERMELHO DO LABOUR PARTY

LONGAS SIMBOLOGIAS DE SANGUE DERRAMADO DESFILAM NOS ASSALTOS AO PODER

AS IDENTIFICAÇÕES CORPORATIVAS SURGEM NUMA PALETE DE CORES

DO NEGRO DOS JUÍZES CONSTITUCIONAIS ÀS S.S.

SPQR SENATUS POPULUSQUE ROMANUS É UMA BANDEIRA DO PODER SENATORIAL

TEM ROMANUS ET POPULUSQUE  NÃO TEM É MUITOS....

A BANDEIRA DO PODER NÃO É PARA QUEM QUER .......

TAMBÉM SE PODE USAR A BANDEIRA COMO AVENTAL