Posts Tagged ‘Death’

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ΜΕΤΑΠΛΑΣΕΙΣ

Την καλόπιασα—λέει—τη μαύρη αρκούδα, τη μέρεψα.
Της έρριξα πρώτα το ψωμί μου, μετά το κεφάλι μου.
Τώρα η αρκούδα είμαι εγώ κι ο καθρέφτης.
Κάθομαι στην καρέκλα, περιποιούμαι τα νύχια μου,
τα βάφω κόκκινα ή κίτρινα, τα βλέπω, μ’ αρέσουν.
Δεν μπορώ τίποτα ν’ αγγίξω. Φοβάμαι το θάνατο.
Την αλυσίδα του λαιμού μου την έκανα κορώνα,
τη φόρεσα στο μέτωπό μου. Τώρα, τί να κάνω;
Πρέπει να στέκω με ψηλά το κεφάλι, να κοιτάζω
διαρκώς προς τα πάνω. Τα μεσάνυχτα, ωστόσο,
στις νέες μου αυπνίες, όπως κι άν περπατήσω,
ακούω τα βήματά μου ν’ αντηχούνε κάτω στην καταπακτή,
εκεί που κρέμονται στους τοίχους οι άλλες αλυσίδες.

 

TRANSFORMATIONS

I coaxed her – he says— the black bear, I tamed her.
First I threw my bread at her, then my head.
Now I am the bear and the mirror.
I sit on the chair, I take care of my nails,
I paint them red or yellow, I see them, I like them.
I cannot touch anything. I’m afraid of death.
I turn the chain of my neck into a crown and
I place it on my forehead. Now, what can I do?
I must keep my head high and always
gaze upward. However, at midnight,
in my new sleeplessness, in whichever way I walk,
I hear my footsteps echoing down through the trapdoor,
there, where the other chains hang from the walls.

 

~Γιάννη Ρίτσου-Ποιήματα/Μετάφραση Μανώλη Αλυγιζάκη
~Yannis Ritsos-Poems/Translated by Manolis Aligizakis

http://www.libroslibertad.ca

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Αυτοκριτική / Self-critisism

Ζούμε με κοινότυπους αφορισμούς / We live with common aphorisms
Τα φαντάσματά μας επανέρχονται απρόσκλητα / Our ghosts come back uninvited
Το σαρκίο μας περιέχει μια περιορισμένη λογική / Our flesh contains a limited logic
Περιφέρει την εκκωφαντική του ασημαντότητα / Our flesh carries around its deafening insignificance
Δεν εξαφανιζόμαστε παρά προσδοκούμε / We don’t disappear we only expect
Οι κοινοί μας φόβοι είναι σαν εχθρικά πεδία / Our common fears are our hostile fields
Το ιδιωτικό μας κουβούκλι μοιάζει απόρθητο / Our private armory looks impregnable
Ποιος θα διακυβεύσει τις πράξεις μας; / Who will jeopardize our actions?
Κανένα κίνητρο δεν θα τις ανατρέψει / No motive will overthrow our actions
Περιφερόμαστε με τον μανδύα της αυτοπραγμάτωσής μας / Wandering around dressed in the cloak of our self-realism
Το είναι μας θρυμματίζεται σε εμπορεύματα / Our being is crumbled in consumerism
Το μέλλον μας είναι η υπεραξία του εγώ μας / Our future is the excess value of ourselves
Εξαπολύουμε πογκρόμ εναντίον μας / We launch the pogrom against us
Υποτίθεται ότι αναστοχαζόμαστε συλλογικά / We supposedly re-consider collectively
Αλλά απαξιούμε το παρόν μας / But we scorn our present
Κάποιες προβολές ανατροπής παραμένουν νόθες / Some projections of inversion remain illegitimate
Γιατί κάθε μας δράμα είναι παρελθοντολογικό / Because our every drama belongs to the past
Αλλά κάποια “ιερή” στιγμή κρίσης θα φτάσει / But some “holy” moment of judgment will come
Ενάντια στους ευτελείς εισαγγελείς / Against the worthless public prosecutors
Ενάντια στους ταξικούς υποτελείς / Against the class subjugators
Ενάντια στους υπηρέτες της γραφίδας / Against the servants of the quill
Ενάντια στο εξουσιαστικό ξίφος / Against the authoritarian sword
Έτσι που η ιστορία κάνει πάντα κύκλους / As the history makes always circles
Και το τραγούδι γίνεται ποταμός / And the song becomes river
Κι ο ποταμός γίνεται τραγούδι / And the river becomes song
Γυμνάσματα προετοιμασίας αδρά / Rough exercises of preparation
Ενέργειες που μετριούνται με ανάστημα ιδεολογίας / Actions measured by an ideology stature
Πασχαλιές βγαλμένες από νεκρές γαίες / Lilacs that have sprung off dead grounds
Ενάντια σε ελιτίστικες πρωτοπορίες στην καταχνιά / Against elitist vanguards in the fog
Ενάντια στην αρχιτεκτονική διάχυση της υποταγής / Against the architectural diffusion of subjugation
Ενάντια σε άκαρπους ηχητικούς πειραματισμούς / Against fruitless experiments in acoustics
Ενάντια σε ασάλευτες ιδιοτυπίες που επανέρχονται / Against unshaken peculiarities which repeat themselves
Όμως οι αισθήσεις κεντρίζονται ξανά / However the feelings are stirred again
Συγχορδίες εξέγερσης σε οικείο φως / Chords of revolt under a familiar light
Διάθεση φυγής από μαρτυρικούς χώρους / Intention for an escape from martyrdoms
Πορεία στα χνάρια της επανάστασης / Following in the footsteps of revolution
Συνειδητή προσπάθεια ανατροπής του παλιού / Conscious effort to overthrow the old
Συνειδητή προσπάθεια να αναδυθεί το νέο / Conscious effort to help the emergence of the new
Σαν να μπολιάζεται ο κορμός του δέντρου / Like grafting the trunk of the tree
Γόνιμο σπέρμα που γεννά νέες μορφές / Fertile sperm that gives birth to new forms

http://www.tokoskino.wordpress.com

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FUNERAL

We buried him, yesterday afternoon, in the freshly dug soil,
a small twig that he was, the poet with his thin gray beard.
His only sin: so much he loved the birds that didn’t come
to his funeral.
The sun went down behind the army barracks where the future
dead slept and the lone hawk, lover of songs, sat on the oak
branch; women lamented for the day’s yellow rapture and after
approving everything the hawk flew away, as if to define
distance. Wind blew over the surface of the lake searching
for the traitor who had run to the opposite shore where
judgement was passed and the ancient cross remained with
no corpse.
Everyone felt joyous, wine and finger food had to do with it
the hawk returned without news and the beggar extended
his hand and softly begged:
“two bits, man, God bless your soul, two bits.’

ΚΗΔΕΙΑ

Χθες το απόγευμα, τον θάψαμε στο φρεσκοσκαμμένο χώμα,
λες να `τανε βλαστάρι ενός δεντρού, το ποιητή με τ’ αραιό
γκρίζο γενάκι. Μόνη του αμαρτία που αγαπούσε πολύ
τα πουλιά κι αυτά ξέχασαν στην κηδεία του να έρθουν.
Ο ήλιος έδυσε πίσω απ’ το στρατόπεδο με τους νεκρούς
της αύριον και το γεράκι, μονιάς της λαγκαδιάς, καθόταν
στης οξιάς κλαδί. Γυναίκες κλάψαν για το κίτρινο συναίσθημα
της μέρας και το γεράκι αφού όλα τα επιδοκίμασε, πέταξε
μακρυά τις αποστάσεις για να καθορίσει, ο αγέρας φύσηξε
πάνω απ’ τη λίμνη, λες κι έψαχνε για τον προδότη που είχε
πάει στην αντιπέρα όχθη, εκεί που κρίνονται οι δίκαιοι
κι ο πανάρχαιος σταυρός έμεινε δίχως κορμί.
Όλοι ένιωσαν ευέλπιστοι απ’ το κρασί και τους μεζέδες,
ξανάρθε το γεράκι δίχως να φέρει νέα κι ο ζητιάνος έτεινε
το χέρι και καλοκάγαθα ψυθίριζε:
‘ελεημοσύνη χριστιανοί, ελεημοσύνη.’

~Υπεράνθρωπος/Ubermensch, Ekstasis Editions, Victoria, BC, 2013

http://www.ekstasiseditions.com

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Posted on January 17, 2015

In Shakespeare’s Macbeth, the pangs of a guilty conscience drive Lady Macbeth to madness. Her doctor remarks that medicine cannot cure a sense of guilt. “More needs she the divine than the physician.” Guilt overwhelms Lady Macbeth until she finally commits suicide at the end of the play.
Considering the powerful influence that guilt can have over a person, it is important to explore the origin and nature of this emotion in order to possibly gain some control over it. In this video, we will discuss Nietzsche’s theory concerning the origin of guilt, and we will also explain what it indicates for the future of mankind.
To feel guilty means to feel painful regret for some wrong committed. According to Nietzsche, the concepts of right and wrong arose with the development of societies. He describes guilt as a disease that humanity caught when it formed these social communities. “I look on bad conscience as a serious illness to which man was forced to succumb by the pressure of the change whereby he finally found himself imprisoned within the confines of society and peace.”
When man left the lawless wilderness and entered into societies, he entered into an entirely new world where his old instincts were worthless. Nietzsche compares this radical change experienced by man to the change experienced by the first sea animals to venture onto land. “It must have been no different for man, happily adapted to the wilderness, war, the wandering life and adventure than it was for the sea animals when they were forced to either become land animals or perish – at one go, all instincts were devalued and ‘suspended’. The poor things were reduced to relying on thinking, inference, calculation, and the connecting of cause with effect, that is, to relying on their mind, that most impoverished and error-prone organ!”
Man’s wild instincts, however, did not fade away. Instead, he was forced to turn his instincts for cruelty inwards because the new laws of societies prohibited violence. “Those terrible bulwarks with which state organizations protected themselves against the old instincts of freedom had the result that all those instincts of the wild, free, roving man were turned backwards, against man himself. Animosity, cruelty, the pleasure of pursuing, raiding, changing and destroying – all this was pitted against the person who had such instincts.”
After diverting his cruel instincts towards himself, man began to grow sick of existence. Nietzsche refers to this sentiment as the worst and most insidious illness ever to afflict man, and an illness from which man has yet to recover. “Lacking external enemies and obstacles, and forced into the oppressive narrowness and conformity of custom, man impatiently ripped himself apart, persecuted himself, gnawed at himself, gave himself no peace and abused himself, this animal who battered himself raw on the bars of his cage and who is supposed to be ‘tamed’; man, full of emptiness and torn apart with homesickness for the desert, has had to create within himself an adventure, a torture-chamber, an unsafe and hazardous wilderness – this fool, this prisoner consumed with longing and despair, became the inventor of ‘bad conscience’.”
Despite the dismal diagnosis of civilized man’s illness, Nietzsche regarded the disease of guilt, like all other afflictions in life, to be an opportunity to enhance human excellence. To him, mankind’s ability to turn against itself is indicative of man’s potential to achieve something great in the future – to achieve the meaning of the earth – to achieve the birth of the Ubermensch. “The prospect of an animal soul turning against itself was something so new, profound, puzzling, contradictory and momentous that the whole character of the world changed in an essential way. Man arouses interest, tension, hope, almost certainty for himself, as though something were being announced through him, were being prepared, as though man were not an end but just a path, an episode, a bridge, a great promise.”
To conclude, Nietzsche asserts that a guilty conscience developed when mankind formed societies and established laws. These social institutions forced man to turn his cruel and wild instincts inwards against himself. When man finally overcomes his bad conscience – which is nothing more than contempt for life – he will be one step closer to giving birth to the Ubermensch.
http://www.orwell.wordpress.com