By Susanna Tamaro
«Esiste il consistent with sempre?» mi avevi chiesto. Ti avevo stretto a me con ancora più forza. Sotto lo strato di maglie, maglioni e giacca a vento, avevo sentito vivo e caldo il tuo esile corpo. «Esiste solo il in line with sempre» ti avevo risposto. period questo il patto d’amore e di vita, il filo indissolubile su cui avevano costruito l. a. trama dei loro giorni. Eppure sono passati quindici anni da quando Nora se ne è andata e Matteo ricorda quotidianamente gli interrogativi che hanno segnato il suo viaggio e che segnano il viaggio di ogni uomo: di quanto dolore sono fatte le nostre vite? E quando ha wonderful? Come si esce dall'inferno? E chi è Dio? Un percorso interiore che ci racconta di quanto un uomo possa perdersi nel dolore e di come l. a. forza rigeneratrice della Natura e il mistero della vita racchiusi nelle cose più piccole lo possano cullare, guarire e redimere, restituendolo al mondo. Con questo romanzo, l’autrice di Va’ dove ti porta il cuore ci regala una storia autentica e incredibilmente poetica che fa risuonare le corde dell’amore, della fragilità umana e dello stupore che si prova di fronte alla vita.
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Extra info for Per sempre
Affiliation of this sort does not subordinate the individual to the group (with respect to the individual’s legal capacities and obligations). Rather, it operates in terms of relational symmetry: to each person it grants opportunities to lead an autonomous life. And to each it offers conditions for interaction with others on an equal basis. This approach allows political community to accord each person’s life a specific weight all its own. Community could do so by constructing individuals as possessing intrinsic value – rather than by appealing to some metaphysically intrinsic value.
19 It regards the universe, which humans can observe and understand in terms of natural causes and effects, as characterized exclusively by natural forces (such as mass and energy) and without inherent purpose or meaning. Such naturalism is as old as the pre-Socratic philosopher Thales. Subsequently it found support among some late medieval scholastics (including Jean Buridan and Nicole Oresme). In the modern age, Galileo and Voltaire, among many others, championed it. But unlike anyone from Thales to Voltaire and beyond, I extend this conception to an account of human rights by regarding human nature as it is biologically understood.
To be sure, this common insight, even with its prudential underpinnings of mutual benefit, hardly entails that all groups and individuals will always refrain from doing unto others what they would not want done unto themselves. But this insight may entail as much for some groups and some persons at least some of the time, and if so, it offers a basis for advocating human rights. It also allows that people may be prudentially motivated to embrace human rights. This prudential logic of mutual benefit is (a) universalistic along one dimension and (b) relativistic along another.