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ОНИ
СУ ЗНАЛИ ДА УЖИВАЈУ !?
Милосав Буца Мирковић —
Јеловник
У
нека прошла, добра времена познати писци и
песници нису живели баш на "високој нози".
Славни Оноре де Балзак, добар део својих
плодних година био је више гладан него
сит. Као велики гурман често је био на
тешким мукама пошто је имао бушне џепове.
Довијао се како је знао и умео. Када није
имао новац за пристојан оброк, у кафани би
наручио хлеб и врч чисте воде. Из торбе би
извадио перо и мастило, па би по кафанском
столњаку цртао разна јела док би неуморно
жвакао суви хлеб заливајући га гутљајима
воде, замишљајући да управо једе сва та
нацртана јела.
Његов велики и познати сународник, једна
од легенди француске књижевности Виктор
Иго био је призната изјелица, имао је
великих мука на почетку своје списатељске
каријери, слабо је стајао са новцем и
никако није могао да се наједе, а јео је
све и свашта када би му се за то указала
прилика. Међу научним круговима Париза,
кружила је анегдота да савремена наука
познаје само три бића са тако моћним
желуцем: ајкулу, ноја и Виктор Игоа. Оба
великана су у својим делима дали сијасет
описа богатих гозби.
Велики руски писац Николај Гогољ се убраја
у "најкулинарскије" класике руске
књижевности прве половине XИX века.
Заправо, овакву славу донела му је
приповетка Старовременске спахије која
врви од кулинарске лексике: рачуна се са
стотином речи, што несумњиво превазилази
свако друго књижевно дело те епохе. Али и
Вечери у сеоцету крај Дикањке, Миргород и
Тарас Буљба у целини су зачињени
кулинарском лексиком. Украјинска трпеза и
јела тако сликовито описана у његовим
делима били су главни узрок што се на
Гогољеве "кулинарске" пасаже обратила
зорна пажња. Куриозитет је да сам Гогољ
није много марио за храну, хранио се више
него скромно.
И међу нашим писцима било је пуно
поклоника доброг залогаја и добре капљице.
Овом приликом вам износимо неке детаље из
њихових уобичајених менија који су
сачувани у архивама и личним препискама.
Милован Глишић је према архивским и
маргиналним записима уз обавезну ракију,
из жупског и ваљевског краја, волео мезета
и предјела: слани-сушени сир, кромпир са
чварцима, а сваког петка ишао је на пасуљ
пребранац код Љубе Ковачевића. Волео је и
сарму и пуњене паприке. После боравка у
Жупи 1884. заволео је вино "Тамњанику"
Јанко Веселиновић је волео јачу храну:
исецкану пржену сланину, на роштиљу и
"матор" качкаваљ, уштипке са месом,
коврљан и гибаницу. Ракију је испијао до
подне, а увече је уживао у црвеним винима,
са содом. Шприцери, дакако. На
свињским "даћама" први се служио
паприкашем и гулашем.
Радоје Домановић најчешће је волео да
једе, такође уз ракију, "пржу" на пиротски
начин, барену јагњетину, бубрег на жару, а
од слаткиша: гурабије и посне колаче. Био
је веома избирљив код ракије, али је пио
свакојаке, од вина је пио чак и кисела
"цикнула" вина. Увелико је кусао јаније, и
уживао у шницлама, свињским и јунећим.
Велимир Рајић, песник чувене На дан њеног
венчања најрадије је ручао рестовани
кромпир, пасуљ са ребрима, сарму од
виновог листа, уштипке од меса, палачинке
са пекмезом од шљива. Волео је и качамак
са прженом сланином и резанце са сиром.
Избегавао је пиће због хроничне болести
(епилепсије).
Бора Станковић је уживао у ђувечу, мусаки,
капами, подварку. Најмилије мезе било му
је: цревца на жару, шкембићи у сафту и као
"мелшпајз" јабукова кора са плотне. По
кафанама је пио пиво, а код куће црно
вино, из пиротског краја. У Београду је
заволео рибљи паприкаш и сатараш. А уз
ракију "стругане роткве" и сир.
Стеван Сремац се хвалио како је боравећи у
Нишу, заволео јагњећу чорбу, јагњеће
печење, сарму од киселог купуса, џигерицу
пржену, све то уз сичевачку и жупску
ружицу. Од мелшпајза: пите са воћем,
сатарице и ванилице са орасима.
Владислав Петковић - Дис волео је сушену
рибу, ђувеч са шараном, кајгану са перућем
(перје дивљег лука), и сутлијаш. Ракију
није бирао, а вино је пио само на славама
и парастосима. За мезе је узимао тек неки
окрајак хлеба, печени кромпир, сушену рибу
сарагу (укљеву).
Симо Матавуљ је био задовољан гост по
грађанским кућама где се служила печена
пилетина, чорба од парадајза, ролована
телетина са туршијом, пите са сиром. Волео
је Сима и компот од крушака, шампањац,
кнедле и "мафише". И морску и речну рибу,
писац Бакоње фра Брне није пропуштао,
поготово пиктије од кечиге, бар једанпут
недељно.
Илија Вукичевић, аутор Села Врачи и Сима
Ступица био је "рад" у јелу и пићу: супе и
чорбе, ђувеч са шараном, пилећи ајмокац,
млади сир и кисело млеко, подварак са
ћуретином, печени кромпир са кајмаком.
Уживао је у смедеревском белом вину и
ракији комовици, само по обредима и
празницима.
Морис Сев
Француски песници са почетка 16. века
били су под очигледним утицајем
песничких лекција Дантеа, Петрарке и
петраркиста. Мелен де Сен-Желе
(1487-1558), Клеман Маро (1496-1544) и
Морис Сев (око 1500- око 1555), боравили
су у Италији,говорили су италијански и
били су први Французи који су се служили
сонетном формом. За њих се може рећи да
су припремили и омогућили појаву групе
Плејада чија је највећа заслуга што се
изборила за стварање модерног француског
језика и што је дефинитивно прекинула са
средњевековном традицијом. Због великог
утицаја који су извршили у једном
тренутку песници-припадници Плејаде,
међу којима се издвајају Пјер де Ронсар
(1524-1585) и Жоашен ди Беле
(1525-1560), учинили су да управо
претече падну у заборав. Један од
најозбиљнијих неспоразума представља
живот и дело великог лионског песника и
научника Мориса Сева.
Морис Сев је рођен у породици
хуманисте Гијома Сева у Лиону који је у
том периоду у економском и културном
погледу био изнад Париза.Основна
образовања стекао на острву Барб, у
манастиру,где је заволео усамљенички
живот поред брзе реке Роне. Касније
одлази у Италију где је студирао и
вероватно докторирао право. Али он је у
Италију отпутовао да би пре свега
упознао поезију великог Петрарке.Ту је
без сумње научио све његове сонете и
канцоне али се није упустио слепо
опонашање Тосканчеве уметности.По
повратку у Лион,силази у Авињон где по
одобрењу краља организује археолошку
експедицију не би ли пронашао гроб Лауре
де Новес,Петраркине даме, схвативши то
као најбољи начин да се приближи и
продре у тај мит,и да га можда
превазиђе.Нашавши гроб и у гробу сонет с
иницијалима којима даје своје објашњење
(иако се можда ради о подметнутом
сонету),враћа се у Лион с извесним
бројем љубавних епиграма које показује
најближим пријатељима без жеље да их
обједини и објави. И тада већ помало у
годинама (већ превалио четрдесету)
упознаје Пернету де Гије (1520-1545),
познату не само по лепоти већ и по
стиховима и зналачком свирању на лутњи.
Та млада жена постаје стварни покретач
свих Севових будућих
заноса.Запљуснут,дакле таласом
ренесансног процвата,Сев је стекао
енциклопедијско знање и важио за један
од најблиставијих духова свога времена.
Главна тема и готово хипнотичка
усредсређеност код Сева била је љубав
коју он развија полазећи од италијанских
и шпанских узора. У сарадњи са Лујзом
Лабе као прво своје дело објавио је
љубавни роман о госпи Фјамети Хуана де
Флореса повезујући их са својим
властитим искуствима. Када је
његова муза умрла у епудемији куге,Сев у
Лиону 1544. објављује дело Delia,
узор чисте врлине, поему у
сонетној форми,где Петраркином
распеваном и помало прециозном
једанестерцу супроставља тамно обојени
десетерац. После овог дела Сев се
повлачи у самоћу острва Барб где пише
поему „Врбик“ која је похвала
самотничком животу и довршава своје
друго капитално дело „Микрокосмос“ у
коме је Сев објединио своје целокупно
знање и које представља најтежу песничку
лектиру. Затим се Севу као и песнику
Вијону губи сваки траг.
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Из књиге Delia, узор чисте врлине,
одломци:
МОЈОЈ ДЕЛИЈИ
Не блиставе
Венерине жене,
нит опасну
Купидонову стрелу:
већ све Смрти,
којим мучиш мене,
хтех описат
теби у том Делу.
Знам,
наћи ћеш многу грешку смелу
у том низу
мојих Епиграма:
Амор (ипак)
видећ ме на делу
у част твоју,
даде им свог плама.
XII
Та нит
златна,зрака мога Сунца,
што ти руком
служи Дух, и жиће,
испред ока
тако ми светлуца,
заслепљујућ
цело моје биће,
да,
извесно,свег ме подредиће
навикама
твојега дружења.
Срећна судбо слободног служења,
ти знаш да ми
носе славу дугу
рад ње једне
нежне сва мучења,
а не што бих
победио другу.
XLIV
Ако у ноћ мру
премиле руже,
у времену
свака тварка смртна,
што ме онда
расплачу, и стуже,
зборећ о њој,
да није бесмртна?
Ко њу мишљу, и оком зацрта,
било да је пун
љубавног плама,
било да га
слепа жалост слама,
говориће да је
сишла с Неба,
а да постане
му Вишња Дама,
безброј мојих
очију му треба.
CIX
Марс заљубљен
приђе мојој Дами,
мислећ види
Венеру љубљену.
Ал’ тад она
нагло се помами,
и мач његов
оте у том трену.
Спазивши је тако разјарену,
„Створи“,
рекох тад, „овим Рапиром,
да у земљу
болан сиђем с миром.“
„Не: молба ти није услишена.
Јер њим желим
рат сејати широм,
да над свима
будем узвишена.“
CCLX
На бродићу
неизмерне среће,
пливах Морем
радости жуђене,
врло дуго, и
пун чврсте среће,
све до Луке и
спокојне сене.
Али судба злобна против мене
подигла се у
суморној бури
чији вихор сву
наду разјури
да угледам њу,
и Једра смирим,
силећи ме да
кроз ваздух сури
пловим
бездном, све дубљим и ширим.
CCCXLII
Кад понекад
рад ње дижем буне,
и грех њезин
откривам јој прави,
њене очи чедне
љутње пуне
роса као киша
тад преплави.
Али,попут Сунца што се јави
у Пролеће сред
маглене сене,
када Славуј
весело се прене
и
разгали,квасећ перца своја:
тако Амор кроза сузе њене
купа нежна
крила, пун спокоја.
CCCLXXXVIII
Благи отров,
што ти с ока слеће,
више значи за
моју мужевност
нег што може у
мразно Пролеће
млади Стрелац
користећ умешност.
А
Тосканац уза сву душевност
схвата да је
Ловор горак сада:
јер млад одвећ
он му Љубав зада.
Док у Јесен, Амор,тај Бог прости,
кад трезвеност
беше ми сва нада,
уста против
ума, и старости.
CCCCXLVII
Ако питаш што
на мојој раци
скупа с ватром
и вода ће бити
пошто то су у
природи знаци
међусобно врло
различити:
знај,они су
потребни да и ти
схватиш кроз
те очигледне знаке
да су често,
сред борбе опаке,
сузе с огњем
срце ми плениле:
и да и сад
усред црне раке
плачем, горим
због тебе премиле.
обрада: Ненад
Руменић
J.
Posadas
Flying saucers, the process of
matter and energy,
science, the revolutionary and
working-class struggle
and the socialist future of
mankind
(26 June 1968)
Life can exist on other planets, in other
solar systems, in other galaxies and
universes.
The passage of matter from the inorganic
to the organic state could take place in a
different manner to how it does on Earth,
such that energy could be used in a more
effective manner. Here, we barely know how
to make best use of the oil and, in a very
limited fashion, nuclear energy that we
have at hand. They, on the contrary, may
be on the way to exploiting all the energy
existing in matter. They can use all the
energy that we still do not know how to
employ on Earth, and transform it into
light. It could be that matter is
organised differently in other planetary
systems or galaxies, in infinite
combinations and in totally different
forms to those that we know on Earth. We
cannot imagine what it is like, but we can
imagine very well that there may be an
organisation of energy infinitely superior
to what we have here. In the Soviet Union,
they have discovered a ray infinitely
faster than light, which is something
totally new.
This same ray may have been discovered on
other planets millions of years ago, and
already been used. While we take X amount
of time to get from one continent to
another, they perhaps do it in a
half-second. The conception of life and
the organisation of matter are determined
by all such things. This energy must
contain a property and force infinitely
superior to anything we know. We can
conceive of a being which, just by raising
its hand, can produce light, draw energy
to it, push it away, and organise it. It
is possible. We are habituated to seeing
and conceiving of life on Earth, in the
commercial sense of private property, the
feeling of possession, which is the basis
of social development before the coming of
the workers’ state. It is this that
determines the purpose of life and its
relation with other planets. When they
plan a journey to another planet, they do
so in order to see how to exploit and
dominate it, because science is subjected
to those who pay for it. Science is not
independent.
It is not the same thing as when you plant
a plant, to reap what you want from this.
In this case, even if we are subject to
nature, we determine what happens.
Science, on the contrary, is subject to
those who finance it. Astronomers,
physicists, where should they go to find
the equipment for their research? They
cannot do so, without money. They are not,
as individuals, rich enough to pay for
these things and also get by. It is the
capitalist state, or indeed the Soviet
state, that has the means to pay. They can
thus install their equipment, but they
limit their capacities to capitalist
interests or the bureaucratic limitations
imposed by the leadership of the workers’
state. That is why our knowledge of
physics, of matter, of astronomy is still
at only an embryonic stage. We still have
no real knowledge of what exists. We
constantly correct the very basis of
discoveries, whether for Newton, Einstein
or all the others. The forms and
combinations of matter are infinite. There
are forces within it that we do not
utilise. We must discover the power of
what it is possible to do. The force that
allows us to raise our arms is called
‘kinetic energy’. Why this energy? What is
it that impels the activity of the cells?
There is no outside force. It is an
internal movement. What is this force? The
force that impels movement is a source of
energy, which must have a primary form of
development even before it lifts the arm,
because there already exists the capacity
that allows us to conceive, in our
spirits, of the need to raising our arms.
One Japanese scholar advanced a
conclusion, rather like our own,
concerning earthquakes: he said that it
was criminal to waste the energy made by
these earthquakes. It is possible to make
an system drilling into the Earth – like a
sort of radar – measuring all the
movements, the gases within the Earth, its
interior shifts due to gas or to the
rotations of the Sun and the Earth, of
which scientists are still unaware. The
Japanese scholar also said that we could
predict, contain and, indeed, make use of
this energy. We said the same thing at the
time of the Chilean earthquake of 1961.
Scientific knowledge is still limited as
regards understanding the organisation of
matter that has permitted a certain form
of life and reproduction on Earth. Our
scientific capacity is limited as a result
of the missed possibilities of such a
study, as well as being limited by lack of
financial means. It is the capitalists who
have these means in hand. They have
capitalist interests. This is a very
significant limitation.
Moreover, our capacity and audacity for
making further observations are limited by
the conception of the world established by
the appropriation and utilisation of
property. Our knowledge is limited by
particular interests and social
prejudices. This is evidently the case,
for example, as regards heart transplants.
Capitalist mentalities prevent the
bourgeoisie from having any perspective,
impeding them from taking an interest in
the world and limiting their daring to
observe it. If they had audacity and
resolution, they would realise that they
have gone awry and that their existence is
no longer justified. Their interests limit
and box them in. They place the same
limits on science, chemistry and medicine.
Conversely, there is no reason why this
should be so on other planets.
The class struggle does not have to exist.
On Earth, on the contrary, the process of
history has played out like this. There is
no reason why the same should be true of
other planets. The organisation of society
could take on infinitely superior forms,
without struggle and antagonisms. There is
no reason for fighting. If beings on other
planets saw us, they would say,
astonished: ‘Oh! They are fighting over a
car, shooting, killing each other!’ For
them, death does not exist. Here, it does.
The notion of death, the extinction of
matter or of cells is not the same
everywhere. For elephants, life lasts 260
years. For human beings, 100 (and on
average 70-80). If the elephant can live
for 260 years, it is because the
organisation of matter, in this form,
allows for such a long life. But why can
we not imagine living as long, in a
different form to the elephant? Without a
trunk… why not? We do not know if beings
exist in other systems or galaxies, nor
how they are constituted.
But we believe that they could exist. It
is possible that beings will come to study
Earth, what life is like here, beings who
departed their homes for Earth a million
years ago. For us, that corresponds to a
million years. But for them it is an
insignificant figure, a normal amount.
They may well not be subject to our notion
of time. Time has always been and remains
a notion picked up by a society divided
into classes. Such a society needed to
measure time in order to exploit nature.
Hence this division of time.
Otherwise, there is no reason for its
existence. Certainly, we have to deal with
periods of time, weather and the seasons –
spring, summer, autumn, winter. But there
is no reason why there should be seasons
on other planets. Why does it have to
rain? This apart, time is of no
significance. This interest in measuring
time is relative to nature, to its effects
on life, to the effect of energy on the
organism and to due dates and billing. On
other planets, there is no reason why this
should be so. For example, no-one has to
pay debts by a certain time or needs a
heart transplant. A being on another
planet who saw a heart-transplant
operation would say ‘what is that they’re
making?’ The notion that we have of the
origin of life is something that we have
learned.
But each year, corrections are made to it.
For example, the date of the appearance of
human beings on Earth: at first people
spoke of 500,000 years ago, then a million
years, and now that the first anthropoid
appeared some 17 million years ago.
The dialectical conception of history
All the news of UFOs (unidentified flying
objects) around the various parts of the
world coincide. There are many
coincidences, not all of which are
exaggerations. We believe and accept that
these beings exist. The majority of people
who have seen them say that they are
normal beings; and the people who speak of
them say that they do not believe in
ghosts or spirits. Many people have
already seen UFOs. General MacArthur, that
Yankee murderer, said with regard to the
disappearance of a plane that had struck a
strange object: ‘perhaps we – together
with the Soviets – will have to make war
against an enemy arriving from outside
Earth’. But conciliation of this type has
its limits. Capitalism has no interest in
UFOs and, as such, makes no research into
them. It has no interest in occupying
itself with these matters because they
cannot reap profits, nor are they useful
to capitalism. But people see in UFOs the
possibility of advancement and progress.
This thus accelerates the fall of the
bourgeoisie, shown in all its uselessness.
All the people who say that they have seen
extra-terrestrials, UFOs, coincide in the
fact that these beings have not frightened
them, and that they have made themselves
understood, without using an audible
language, showing them that they mean no
harm. They do not provoke a feeling of
alarm, but of serenity. They create
sensations of mellowness, suppleness,
harmony, reassurance. They do not inspire
any fear. They must give off a sense of
security by their movements, by their
facial demeanour, or in other ways. None
among those who have seen them have said
‘I was scared, they frightened me’. On the
contrary, they awaken a pleasant
sentiment, one of respect. They must emit
some sort of rays that cause this
sensation, if they do exist. None among
those who have seen them has said that
they were attacked. They have shown no
interest in attacking, violating,
stealing, possessing: they have come to
observe.
Starting from the fact of the existence of
extra-terrestrial beings, we can accept
that UFOs also exist. We need to wait for
further proof. It is possible that they
have appeared, though it is also possible
that there has been much fantasising,
exaggeration or mystical deductions on the
part of those who have seen them. But
there is testimony from people who seem
thoughtful. Neither the capitalist system
nor the bureaucracy [in the workers’
states] have an interest in researching
this subject, because they cannot draw any
commercial, political or military benefit
from it. Socialism, on the contrary, does
have an interest in this, and so too do
the masses. Capitalism feels that it has
been made to look inferior, faced with a
system that it sees as superior. People
draw the conclusion that capitalism is
useless. They say ‘Look at that! And you,
what are you any good for?’ The ruling
class feels diminished. If it could draw a
military gain from doing so, it would
conduct research. But capitalism tries, on
the contrary, to spread the impression
that this is fantasy, so people will not
think that there are superior forms of
relations and that capitalism is incapable
of reaching this level. The workers’ state
will act in a different way, because it
has an objective interest in developing
socialism. But at all events, the facts
are coming to light in spite of the
smokescreens, because there have already
been many testimonies. The capitalist
ruling circles, the chemists, the
military, are hiding the facts. But all
the information still gets published –
amidst all the current worry about war,
revolutions, the preparation of the final
settling of accounts between capitalism
and the world revolution, the constant
strikes in anger against the capitalist
system, the occupations of factories, of
universities, of land – because these
questions preoccupy the whole world. In
spite of all these other concerns, people
are interested in UFOs.
We do not know what form they take, or
their number, but they must exist, or else
they would not appear like this. There are
reasons enough why capitalists would not
invent these matters. They could try to
use them to distract attention. But all
this runs against their interests. They
could divert attention to a concrete fact.
But they do nothing but increase peoples’
certainty that the capitalists are no
good. Besides, all this concern with UFOs
does not stop strikes or factory
occupations or revolutions, nor the
progress towards socialism. The
preoccupation with studying these
phenomena has not yet developed in the
workers’ states, given people’s
concentration on getting by and because
the bureaucracy is hiding these matters.
It is, certainly, hiding a great amount of
research that has taken place in the
workers’ states. People would see forms of
existence superior to those we have today.
Socialism, on the contrary, has no fear in
being compared with or integrated into
higher forms of progress.
On the contrary, it seeks out this
progress. ‘We have nothing to lose but our
chains’. This phrase of Marx’s can be
applied to everything. Moreover, it is
absurd that people are discussing the
problems with UFOs while millions of
others are dying of hunger. It is
capitalism and the bureaucracy of the
workers’ states that have led to this
prejudice that exists in the world. There
are possibilities of exploiting matter
that this society is incapable of
employing. Capitalism, as well as the
bureaucracy [in the workers’ states], is
aware of this inferiority. In the workers’
states, there are researchers who do not
measure things in terms of inferiority or
superiority, but simply note that in other
galaxies and planetary systems, in other
universes, it is possible to fully utilise
matter and eliminate all this concern with
hunger and class struggle. It is possible
to wipe the ruling classes out of
existence. The system, there, is superior.
The inhabitants of other planets who come
here must consider the Earth’s inhabitants
as mad, always fighting one another. The
notion of struggle, of confrontation,
certainly does not exist where they come
from. Why fight? The historical foundation
of the capitalists’ and workers’ states’
bureaucracies’ lack of interest in
studying UFOs and living beings on other
planets is that they see the threat of
their own elimination. As such they do not
interest themselves with the continued
existence, the life, of human beings.
Everything that is not of commercial use,
or does not serve to facilitate the
existence and perpetuation of capitalist
power, does not interest them. But since
society must live and the proletariat and
socialism must advance, these things
stimulate people in the capitalist system
to concern themselves with the existence
of beings on other planets. So too in the
workers’ states. The existence of flying
saucers and living beings on other planets
is a phenomena that the dialectical
conception of history can admit. The most
immediate consequence we can draw is that,
if these beings do exist, they must have a
societal organisation superior to our own.
Their appearances are not the effect of
bellicose or aggressive sentiments.
This means that they have no need for war,
that they do not come to Earth with goals
of conquest in mind. In this planet’s
history, when a people has felt itself to
be more capable and invaded another
country, it did so with conquest in mind,
in the form of war. The class struggle on
Earth is the result of the organisation of
society into classes, that of the
possessors and that of the exploited, the
bourgeoisie set against the proletariat
which wants to overthrow it and build
socialism. The behaviour of these beings,
if it is true that they exist, seems not
to be aggressive in character. All the
people who say that they have seen them,
say that none of them were of an
aggressive disposition or inspired fear in
them. All of the say that they awakened
their curiosity. If these were beings from
afar (as we have known in our planet’s
history) with swords, arquebuses, cannons,
stones and rocks, with tools of conquest,
they would inspire fear through their
aggressive behaviour. But these beings
come to observe, they try to make it
understood that they intend no harm. Their
behaviour expresses their superior
organisation.
They have no aggressive impulse, they have
no need to kill in order to live: they
come only to observe. We can foresee the
existence of such beings, even taking into
account the fantasies that exist among the
reports, stories, observations and
statements. If they exist, we must call on
them to intervene, to help us resolve the
problems we have on Earth. The essential
task is to suppress poverty, hunger,
unemployment and war, to give everyone the
means to live in dignity and to lay the
bases for human fraternity. To this end,
we must suppress the capitalist system, as
well as the bureaucracy of the workers’
states and Communist Parties who do not
want to seize power. The fundamental
obstacle we face is the capitalist system.
We must suppress the force currently in
the hands of the capitalist system:
nuclear weapons. Destroy all nuclear
weapons. Destroy the whole military power
of the capitalist system, of Yankee,
French and British imperialism. Appeal to
the masses and give them the means
immediately to destroy capitalism,
overcome the bureaucracy of the workers’
states and establish a new society:
socialism.
We must appeal to the beings on other
planets, when they come here, to intervene
and collaborate with Earth’s inhabitants
in suppressing poverty. We must make this
call to them. It is possible to make
ourselves understood to them. We must not,
of course, expect that they will
understand immediately. But we must make
appeals to them, if we believe that they
can, indeed, exist. If we have any
possibility of making contact with them,
we must not fall into individual
scientific curiosity, out of some desire
to see where they come from and to visit
other planets.
We must unite with them, they who seem
more powerful than human beings, such that
they will come and help us resolve Earth’s
problems. Then we can concern ourselves
with going to see what other planets are
like, how life and matter are organised,
and everything regarding nature. But most
important is first to resolve the problems
of humanity on Earth. We do not have a
fantasist or idealist position with regard
to flying saucers. As we accept that they
exist, we want to use all means at hand,
including those from outside of this
planet. When we seriously reach a
scientific discovery, we must try to use
it to the benefit of humanity.
The infinite development of humanity’s
scientific capacity
The longest human life of which we know
was 160 years in duration. We can keep our
full mental faculties intact up to around
80 or 90 years of age. But an elephant,
which lives for more than 260 years, has a
much vaster memory. That means that the
length of memory can be extended.
Extra-terrestrial beings could do so for
more than a million years. Have there not
been over a million years of human
existence? And it reproduces itself
incessantly, without destroying itself,
without its reproduction wiping it out.
Matter, in the case of mankind, persists
by means of reproducing itself. It does
not disappear. Just one form of the
organisation of matter – the form of human
life – disappears. The matter transforms
into something else and takes part in the
transformation of something else.
On other planets, matter could transform
itself without needing to destroy its
state of existence, nor its constitution
as a living being. It may well not have to
be reduced to ashes in order to feed
something else. What is the meaning of a
seed? It is matter in a primary state,
which stimulates other elements and is
reproduced in another form. It may be the
case that among other beings, there is no
need for death for the sake of
reproduction. We are not saying that this
is so, but it is totally possible. Energy
is still used in a very mechanical,
limited and rudimentary fashion. Today, we
make use of the transformation of matter
into energy, but not the energy that
already exists in a natural state. This
must be done. For example, we could
suppress all oil refining, necessary to
the transformation of this matter into
energy. One day, energy will come from the
air. Electricity is part of the structure
and behaviour of matter. We profit from
this because we have discovered it. But
all this is very limited. Tomorrow,
electricity will not be necessary.
Everything that exists is energy. The
condition of existence of an object is
that it has energy. The organisation of
the human body, the brain and other organs
and senses, is that proper to Earth. On
other planets it could be very different.
We feed ourselves because the human
organism is constituted in such a fashion
as to make feeding ourselves necessary.
This suits us partly for capitalism’s
sake, because otherwise there would be no
reason to live in submission to this
system. The scientific capacity of
humanity is determined by societal
organisation. The organisation of society
in terms of private property is very
limiting, because the élan, courage and
audacity it allows for are determined by
the interests of individual appropriation.
Our audacity is thus very limited, because
it stops as soon as this interest is
satisfied. If the human being goes further
than this, he has the feeling of having
gone too far. This societal limitation
constrains the capacity of society. In
socialist society, society’s capacity will
be unlimited. The notion of life,
existence, society, will be measured by
the objective interests of life and
progress. Existence and progress will be
identified with one another. Notions of
conservatism, parasitism, passivity, will
no longer exist. Progress will be
existence itself, as in the case of
matter. Matter does not exist, if it does
not progress and transform itself. The
same is true for the life of society. It
does not exist without progress. Society’s
condition of existence is progress.
Immediately, progress will give élan to
its capacity and to its audacity, which
will be a million times greater than those
of the private-property system. It will
not be limited or determined by what suits
individual interests. All society will be
there to give confidence and reassurance.
Common, society-wide thought will change
the forms of life. For example, in the
same time that we today need to reach the
Moon, we will be able to travel distances
of millions of light-years.
Today, we speak of millions of years.
Tomorrow, the measure will not be the
same. We will easily find ways of solving
all the problems deriving from the notions
of land, gravity, and atmospheric
pressure. We will find a response to the
essential problem: the capacity of
society, organised as a single societal
thought, will be able to resolve
everything. There will not be, as there
are today, certain people who think,
certain faculties, certain universities.
Universities exist insofar as a division,
a separation is made. They serve the
exploitation of society for the sake of
capitalist profits. That is what
universities serve for. Tomorrow, we will
have no need for them. Progress will be
common amongst everyone: audacity facing
up to nature. This question is important
for a training in and knowledge of
Marxism. Marxist knowledge is unlimited.
It does not stop at the question of
social, economic and political struggles.
Understanding existence gives the
assurance necessary for envisaging the
solution of all problems. There is no
problem beyond the remit of humanity. All
the problems of humanity influence one
another. The more we master knowledge of
history, humanity, society and matter, the
more confidence we can have in addressing
problems with resolution and audacity.
Even without prior preparation and
knowledge in a specific field, but
scientifically prepared with Marxism as
our tool, with dialectics, we can address
all problems. This is the essential
aspect. The other is socialist audacity,
drawn precisely from the objectivity of
Marxism. We are not subject to nor
dependent on what exists now, nor what
will come in future. We are objective and
our thought has no limits. The only limit
is the lack of human capacity to
understand more. This human capacity is
also a product of social relations. That
is why in socialist society, human
capacity and knowledge will be the norm
for all of humanity. People will have a
scientific capacity superior to Marx –
which does not at all affect his
historical importance.
The development of history has continued
and today there exist conditions that did
not exist in Marx’s time. In the near
future, scientific knowledge and society’s
confidence will develop the capacity of
society. But we are not yet living out
socialism. We are still in this society.
The critical spirit is an essential
condition, inherent to Marxism, of its
historical force, inexhaustible up to the
point where there appear superior means of
interpretation allowing us to understand
the processes of nature. The dialectic
will be one of its aspects. The critical
spirit represents a constant feeling of
the need for revision, analysis,
observation, study, to see what effects
and what conclusions arise from the
development of nature and society. Marxism
in itself its irreplaceable, because it is
a method for understanding the history of
the world.
Means of interpretation superior to
Marxism will arise – not because Marxism
is incorrect – but because humanity will
reach some better understanding. The
dialectic will be part of some superior
tool. All these people who accept the
existence of flying saucers do so without
the impulse or the will to develop
scientific understanding, but simply
because they are obliged to recognise a
real event for what it is. But they do not
have the systematic spirit or the
objectivity to make use of the
understanding that they have, in the
social terrain. For example, if life does
exist on other planets, this means that
there exist superior forms of social
organisation, which do not oblige them to
live as we do here, with wars. All those
who accept the existence of flying
saucers, have only reported them. Like
someone projecting a light onto a wall and
saying ‘this is a light’. They draw no
conclusions.
We, on the contrary, take up these
questions in order to contribute to
understanding history and, consequently,
to develop our audacity. The basis of
historical audacity is certitude. The
Vietnamese masses are a demonstration of
this. It is Marxism that gives this
confidence. It is very important to
concern ourselves with these questions.
Yet we do not have time. Certainly, we
must give full attention to those problems
we find before us, without thus losing
sight of other questions. We are not
indifferent to these. We accept that
extra-terrestrial beings exist, as a
conclusion of dialectical thought. This
gives us confidence that we can master no
matter what other phenomena that exist,
without being caught off-guard. These
problems do not put the dialectical method
into doubt.
On the contrary, they do but confirm it.
This is confirmed on every occasion. We
believe that extra-terrestrial beings may
exist, as well as flying saucers. This
also holds, basing ourselves on the
knowledge we have thanks to dialectics,
with regard to the organisation of matter.
There is no reason, for example, that
reproduction must always take place by
means of couples. There may also be
self-reproduction, as is the case for the
amoeba.
Why could this not also be the case for
humans, in future? These beings from other
planets come to observe life down here and
laugh at humans, we who fight each other
over who has the most cannons, cars and
wealth. The possession of wealth is a
distortion of human feeling by societal
organisation: instead, the human sentiment
is a fraternal, collective one. Possessing
wealth is a degeneration of these
sentiments. Why does the bourgeois want
twenty cars, a hundred factories, the rank
of general – why? What does that give him?
Power over others? And what then? ... It
does not give him any capacity to raise
and develop his intelligence. On the
contrary, it limits it. The bourgeois
class can have no interest in or
perspective of seeking objectively to
develop society. It is only concerned with
material goods, from which it can draw
profits, and thus the perpetuation and
extension of private property. This limits
its understanding and prevents it from
thinking. Even if the information on
flying saucers is fantasist – as it most
often is – the historical basis for it is
correct.
Neither capitalism nor the bureaucracy in
the workers’ states, nor any bourgeois
thinker, can explain this. They are all at
sea, overwhelmed. Those who could do so do
not have the means, because they depend on
the major scientific and
research-institutions, which are
themselves dependent on capitalism. It is
necessary to try to understand these
phenomena, not simply to increase our
knowledge, but to extend the application
of Marxism to all branches of knowledge.
For example, thought. The speed of thought
depends on the dominant material means.
Thought is still very limited today.
Tomorrow it will be infinitely more
powerful, and quicker, too. When the
class-struggle has been eliminated and
harmony is a necessity of life, thought
will have a field of operation and
possibilities of development infinitely
superior to those that exist today. Today,
thought is very limited, from infancy
onwards. To draw deeper conclusions on
these questions, we must follow them
attentively, interest ourselves with them,
discuss them, learn about and study them.
Other phenomena like that of UFOs will
present themselves. A whole series of
things will attract our attention. Is the
development of matter in another universe
similar to that here?
If it is different, what form will it
take? The utilisation of matter must,
certainly, take place at a superior level.
Organisms are not created arbitrarily, but
according to certain compositions and
relations internal to matter. The organism
is structured starting from inorganic
matter, then taking on an organic form,
and then in function of the environment in
which it evolves. These beings coming from
other planets with a structure similar to
mankind may well originate from a process
of the organisation of matter similar to
that on Earth. They may also have used
matter in order to take on this form. They
could do so if they have mastered science,
just as here we could move mountains. Mao
Zedong says that we must do this with a
pickaxe and a spade. But those beings do
so by means of putting the mountain’s
energy into action. It is possible. But it
is not a problem we can resolve just now.
We do not have the times or the means.
Already, we can reproduce life. Certainly,
this must also be true of other planets.
These beings can do that. Here, we
transplant hearts and kidneys, fundamental
organs of the human body. But it is
possible that on other planets they create
life. Engels told us that already in his
time it was possible to produce artificial
protoplasm, this being an essential basis
of the cell, and thus a basis for
existence. The discussion of these
questions will soon become more
generalised, because it makes for the
progress of humanity in its integration
with nature and the universe.
izvor:
internet
Jean-Baptiste Lully
Jean-Baptiste Lully, originalno
Giovanni Battista Lulli (Firenca,
28. 11. 1632 – 22. 3. 1687),
francuski kompozitor rođen u Italiji
koji je veći deo života proveo
radeći na dvoru Luja XIV.
Lullyja je u Francusku 1646. odveo
vojvoda francuske pokrajine Guise,
gdje je ušao u službu Mademoiselle
de Montpensier (la Grande
Mademoiselle) kao običan sluga. Ova
dama mu je pomogla da njegov muzički
talenat kulminira, međutim navodno
Lully je napisao neku bezobraznu
pesmu, pa je dobio otkaz. Inače
Lully je bio muzički nadaren u
sviranju violine i gitare. Na dvor
Luja XIV stupio je 1652. kao plesač.
Napisao je muziku za balet de la
Nuit, što se kralju veoma svidelo.
Bio je proglašen za kompozitora
instrumentalne muzike kralja i
dirigenta kraljevskog gudačkog
orkestra francuskog dvora.
Između 1650. i 1660. napisao je
mnoge balete, u kojima su kralj
lično i Lully plesali. Također je
imao ogroman uspeh u komponovanju
muzike za Molijerove komedije,
uključujući Le Mariage Forcé (1664),
L'Amour Médecin (1665), i Le
Bourgeois Gentilhomme (1670). Kralj
kako je stario, nije mogao plesati,
te ga balet je sve manje zanimao,
zato je Lully krenuo s pisanjem
opera. Potom je kralj privilegovao
Lullyja, dajući mu kompletnu
kontrolu svih muzičkih izvođenja u
Francuskoj do njegove smrti.
Navodno je bio moralno razuzdan, što
ga je par puta kod kralja stavilo u
znak pitanja, međutim kralj ga je
smatrao svojim istinskim prijateljem
važnim za muzičke dogadjaje. Godine
1662. oženio je Madeleine Lambert,
kćerku svog prijatelja muzičara i s
njom je imao 6 djece. Godine 1681.
Lully je postavljen za dvorskog
sekretara Luja XIV i data mu je
plemićka titula, nakon čega je pisao
svoje ime kao Jean Baptiste de Lully
i nazivao se "Monsieur de Lully".
Dana 8. 1. 1687 udario se sam po
nožnom prstu, te se oteklina
pretvorila u gangrenu, te je Lully
odbijao da mu se amputira nožni
prst, tako se bolest proširila
rezultirajući njegovom smrću 22.
marta 1687. Na krevetu pre smrti je
napisao Bisogna morire, peccatore
(Moraš umreti, grešniče).
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