By Mr. Olinto Dini a sincere chronicle of his veracious as well as cathartic experience.
I sign myself Dr. Nito Olnidi
There you have it, Gentlemen, set forth in a few words the reasons why I think that, with many inventions, he whom we know well, passed with sought after cunning into the region of recollections, succeeding by persuading Mr. Olinto Dini that he was an elusive breeze. Engineering still better the studied expedient, he convinced even the onlookers that no qualsivoglia has at all yet arrived but rather only announced by the lambent moment and undercurrent of hearsay.
Along the admiring horizon
Paid to realize a proud transformation of his own character, yes admired in his observational portent, master of every clue and any other institution analogous to that of the Lar generation, and more particularly of every paramnesic manifestation. Our doubts are serious, but required by the legitimate opinion of the cautious proceeding of judgment. We did not believe we could correspond more worthily to the honor imparted to us, and by our conscience, than by manifesting all that we believed to be true.
Finally, he found himself discovered, alone, even of himself deprived, and of all distinction from silence. To the rule of the self, and more especially to its prologue, the “what am I,” the Lar proposed never again to submit. “Here I observe” – he said – “this revelation that imposes itself with I Am, and that is suspended in that text that bears a great name: Exodus.”
He appeared saying, “I am He who I am!” So that, the dispensers of names, already concerned that the named would change their nominations into scattered sonorities, persuaded the one who said “I am” that he should not give himself to several beings with the same name, but that he should change his nature as needed.
Such dispensers then expressed themselves over that capital principle, according to which, it is the antiquated custom to extract the background remembrance from the imaginative picture. This was the fresco that shows the summa of familial memories and the forms from which all revivifying pathos ascends.
From the number of such famili memories then came the quality of cognition. It derived the perfect sense that was the most intimate memory, the limit of the prologue in “what I am.”
Beyond every part, but also against every particular asking account of its mere existence, the orienting sense of every where, ordered drunk with its complete doing, so that every particular was included and consoled. Law made itself and gave itself indiscriminately to all, offered itself to familial memories and spurious memories, which are even now adopted and included, so that by this way it will be worth as much in the round as in the picture.
Indeed, for the hospice, the meaning of commensurability supervened from much wandering within foreign spaces, where the different was given form by derubricating its perceived dissimilarities.
And by allowing us to believe that very ancient things are firm pillars supporting right faith, the Lar gives us that speculative and most prudent sense of most certain recognition of ourselves.
Beyond any doubts whatsoever and divesting every gap.
When the Lar shapes and clothes our existence, he knows well that he will not have to subvert our customs also because we will never want to credit a foreign pose as our own. Hostile about extravagant things, we would suspect in the very new gestures of manifest distance from our proceeding, whereupon the nods, signs and poses of the Lar, who, as all of them know, in the past possessed hospices were extreme, excellent, illustrious in all the generations that housed them, then afterwards, admirable and authoritative, just as then in the worship of themselves they were imprudent, ignorant divisive, incautious et seducers making themselves gods, beyond all their own essence, beyond measure.
On not meeting the Lar discoursing of the disputed propositions there is discerned, both for the one and for the other side, a sincere loco to the hemisphere borealis, in the parallel surveyed as 43 which finds the same measure at its own latitude, that with 43 degrees of amplitude between the point P of the parallel and that equator which, of the longest turn, is charged and committed, there is more than any other complete correspondence. And that this is true, and so that it may very well be understood as a very clear experience and firm demonstration, I shall reinforce the account of the argument with the truthful example of the fallen wayfarer who, when supremely prostrated by old age, found refreshment under the leafy tree at the beginning of the country of Adishi (ადიში).
Noticing a sign there where the dense fog evaporated in anodyne circumvolutions, he wished to bring his eye nearer to the foot of the tree to better observe; thus he looked toward the east; and then by the opposite, thickening of his eyes to the gaseous flow, he fixed himself toward that spiral circle which the fumes of the fog traced most distinctly. He then wanted to assume the cause of what the fog had done by following it. So that by disorderly proportioning and then disproportioning the order that was observed he reached the conviction that, surely, being the nature of those spiral bodies, and of cotal circulation and cause, was the Lar.
To see how well were set forth the reasons of which the substance is not doubtful, but most certain, one had to, and always must, depart from all imagination: to lend oneself no longer to the reveries of the world, nor to nascent nostalgias, nor to the desires of departed splendors.
Wherefore this I concluded: According to the confirmation that the spiral motion is an indication of the immanent presence of the Lar, which is deceptively concealed, that afterwards when this great motion is attributed to the dampness of the earth, it is necessary to divide the supervening appearance from the true necessity.
Concordance vs. consolation
We therefore believe we must make the apparent sense make it contrary to the straightforward representation, the particular motions of all spiral vortices convien di poi farli defluire in contrario al moto loro, that is, from the obvious spinning in freedom and incident decay, towards the passage to the denied acceptance of every consolatory assumption.
Indeed, it is from that very assumption that the Lar conquers its territory. Rapid in motion the Lar, without controversy, assumes its own movement toward distant orientations.
From the spiral movement no mutation arises among men who have never clashed with the Lar, and who would perhaps never see themselves enslaved by it. Men recognize each other, esteem their own arguing, communicate concepts, memories, remembrances free of doubt in the community that welcomes them.
When, however, consolation sojourns as a great force, man, who believed himself to be the measure of all things, strips himself of illusions and becomes attached to events foreign to him, embracing the persuasive lure of seduction of incorrupt otherness.
Moreover, with such kind of gyration from the magmatic nature, exclusively contemplates individual activity, far from concentrating in one place, it spreads to each place, where the consolatory process is established. Hence the force of personality, as the light of the spirit, propagating on a par with electrification, produces sparks of recollections, creates admirable idyllic compounds, materializes chimeras, for the benefit of the affirmation of the Lar.
The domain of the Lar
Having mentioned the territory 43 and the militia that the Lar unleashes to assault the walls of natural individuality, i.e., consolation, we shall now deal with the effects that come to show themselves upon the conquest of the manor.
A convinced unity of being not only runs the risk of being old-fashioned or unfashionable, but ineluctably extrinsic with respect to man: grounded in a metaphysical perspective, it defines the recollective process according to the ascending directrix alone, in which “the relation between recollection and subject induces the establishment of a definitive duality between real subjectivity and past experience, which, upon its recovery, manifests itself as ideal. It is this moral duality, the will that fosters Lar.”
In the above excerpt, one can glimpse effects of considerable importance for the further progression of the argument that is being presented. In truth, the primary reason for this further deviation lies in the lack, at this level of consideration, of a real attribution of responsibility to the reflexive action of the hospice.
In this perspective, the relationship between the nature of the lar and the individual is revealed through a conflicting direction, in which “the individual does not stand outside his own remembrance, but is the principle that orders nature itself.” The individual wants to represent itself as the principle of unity and internal order. Consequently, if the original placement of capacities is subordinate, the development of their perfection also follows the gradations of an irrevocable hierarchy, culminating in moral perfection. Thus, the perfection of capacities can be measured by their degree of ordered participation in the speculative activity of the individual who possesses, precisely, the agreed control.
The mention of Lar, in the order of things, constitutes the necessary foundation for the social formation of the evolution of language. Leaving aside, therefore, the inner steps that lead from unconscious abstraction to conscious and more specific abstraction, characteristic of more advanced lands and more cultured environments, what deserves particular emphasis is the fact that this process is the result of the reflexive faculty, on which exploratory action is clearly called to operate.
The capacity for abstraction constitutes the core of human action, in that it is a capacity inherent in man, thus educable, and not a mere passive emanation of divine revelation. Exploratory action focuses on reflection, which, according to Olinto Dini, is the key to focusing attention on various perceptions, from which arise the ideas of relations that ultimately enable a synthesis or analysis of the ideas themselves.
Exploratory action focuses on reflection, which, according to Olinto Dini, allows one to focus attention on various perceptions, from which emerge the ideas of relations that ultimately enable the synthesis or analysis of the ideas themselves. As can be seen from what was stated earlier, the development of reflection, and thus the process of abstraction necessary for the linguistic formulation of concepts, can be refined through the ability to move nimbly between the general and the particular. In this context of interpreting the role and development of reflection, the exploratory role played by the hospice clearly emerges.
As Olinto Dini writes, the hospice must be able to observe carefully and, through appropriate questioning and experience, discover the classifications that hospices form in each age, the ideas related to multiple objects and the principles underlying these ideas. Starting from these data, already present in the Lar’s mind, the hospice must gradually guide them from the broader categories they have in mind to the more specific ones, and vice versa. It must help them analyze the complex objects they know, breaking them down into their constituent parts and then reassembling them as a whole. Finally, it must lead them from the premises (but it should be noted that it is their personal premises and not others) to the consequences, and from the consequences lead them back to the premises.