Marcella Rizzo will take care of her, and Alda Merini will dedicate several poems to her doctor. As already told, in she will awarded with the Premio Librex Montale, which consecrates her among the great contemporary writers and compares her to writers such as Giorgio Caproni, Attilio Bertolucci, Mario Luzi, Andrea Zanotto, Franco Fortini. Dates back to the publication of a booklet published by La Vita Felice called "Un'anima indocile " A wayward soul : some old and new poems, a diary-confession, short stories and an interview to the author.
In the same year she meets John Holliday, an artist from Bergamo with which she establishes a strong friendship and a close collaboration, starting with the publication of several art books. In these years Merini's aphoristic production becomes very rich. In "Aforismi e magie" Aphorisms and magic , published by Rizzoli, collects for the first time the best of this kind of works.
In and Einaudi publishes "Clinica dell'abbandono" Clinic of abandonment. The book is divided into two sections: the first, "Poemi eroici" heroic poems , contains poems written in the late nineties; the second, "Clinica dell'abbandono" Clinic of abandonment , contains lines written in more recent years. From all over Italy e-mails are sent in support of an appeal made by a friend of the writer, who requires financial aid for Alda Merini. A campaign is started, with subscribers from all over the country.
She will die on November 1, , for a bone tumor. Alda Merini's poetry stands strong in the Italian and European literature, with all the torment that has accompanied the life of this great writer, still not losing the humanity of her verses and the sense of love that her words were always able to donate to her readers. Alda Merini used to love this sentence of her: "I do not choose where to put an emotion.
I choose those who I give it to". Anna Magnani was the anti-diva par excellence, the female icon of the neorealism. Among th May 29, Indeed, if a God exists he needs us to energy expended by animals and above all by mankind produce it for him. The creation of love from impotent in the production of beauty. Darwin, however, left the pain is only possible for a limited creature, which is question of the evolutionary meaning of this incessant constitutionally immersed in, and therefore has the endeavour, which also cost lives, unanswered.
This is what survives us. It is stronger than create. And, inasmuch as we are inclined to pursue our lives because it at once belongs and does not belong beauty, we are inevitably creative.
In the words of the to us. It will be fertile at The following passages from the letters of Emmanuel every subsequent moment of contact. It will guarantee Mounier , whose seven-month-old daughter was our presence even in our absence: that which is con- left in a vegetative state after contracting encephalitis, signed signed — i. The passage from pain to beauty is, indeed, also encounter with pain and its transformative power.
As a passage from an individual to a relationship: while he is experiencing what is one of the greatest forms of pain is of the individual, beauty is co-created. And, following White- 11 April Like you I feel a great weariness and a great calm, mixed together. I feel as if the real and the head, see evolution as a creative distillation of pain into positive are given to us by the calm of the love of our beauty, in which we are all involved? It What do you think you can do? What you do is which is so fragile in the face of this light and due to the irrelevant in the face of all this horror!
We distil pain in order to savour the as roots and horizons of aesthetics fragrance of joy. This We have discussed how beauty lies at the heart of is the question raised by Job, the innocent and righteous Gestalt psychotherapy, and the relationship between man from whom God took everything: wealth, children aesthetics, psychopathology and therapeutic praxis.
We and health Poma, Through this process, a special and political. What relationship can be traced in Gestalt unique quality of love is created which can only be therapy between aesthetics and ethics, ethics being that born in limited beings such as our human selves. No which guides all our actions, including the therapeutic? All of this functions as a necessary third We have seen that to embrace beauty at the contact party, which nourishes and stabilises the therapist, that boundary is already to orient oneself towards action.
In she does not lose herself, either in a narcissistically fact, it is already an action in itself. Just as we can identify an extrinsic and with the client. Intrinsic ethics is born the twin of an intrinsic diagnostic process Francesetti and Gecele, intrinsic evaluation. In this sense, in Gestalt therapy ; , so we can also refer to an extrinsic and an we can lay claim to an aesthetic ethics, in which feeling intrinsic ethics. The former guides our therapeutic is doing, aisthesis is poiesis.
Both spring from the behaviour on the basis of the guidelines set out by the generation of experience, where subjects form them- professional community in rules and codes of practice. Ethics is intrinsically incarnate in the situation. Aesthetic evaluation is Ours is a situated ethics Bloom, forthcoming. It is relationship with politics, since the polis represents the neither episteme i.
A therapeutic action is phronesis — the ability to act in the right way on the basis of the new 4. For this reason, when we are therapeutic, statistic, diagnostic or correlative to biolo- involved in a pursuit whose beauty touches us we gical data. In our experience of beauty thus understood — i.
It rather only describes the each other to the extent that they coincide. The Italian biological correlates for processes which psychology has word bello derives from the Latin as a diminutive of already described. All of this makes Gestalt research — which is in fact doing much to corroborate therapy experiential, experimental and existential Gestalt theory — per se.
I would rather advise caution Laura Perls, ; Bloom, forthcoming. Psychoanalysis has than the age-old trap of reductionism. The neuroscience of neuro-images seduces us with the illusion of being been considered by some as the necessary manifestation able to trace and therefore to explain a psychological of a nineteenth-century culture which needed a space macro-phenomenon back to its neural micro-compo- for those aspects of the psychic life which could not be nents, a behavioural phenomenon back to its concrete expressed in society and provoked unease.
Psychoana- and tangibile basis. Aside from the various matters by confusing the level of description — i. Indeed, as we gaze in if psychotherapy loses its conscious connection to the fascination at results in the form of colourful images of third party, if it is unaware of its social position, it risks the brain, it is important that we do not forget to keep nowadays becoming the accomplice of a consumerist our own brains switched on.
How body and a world — this seeking out of neuronal can Gestalt therapy reconnect to the political impulse correlates for our experiences comes to represent an which marked its birth? Perhaps the answer is to insist undue reduction of life to electro-chemical circuits. In addition to this kind of reductionism. At this time of social disconnection, self- dangerous because it is less evident, being intrinsic in improvement groups are again proving relevant, as they the very birth of psychotherapy, reduces the psyche of did in the s.
Our psychic life — our responding to the impulse towards the expression of soul, we might say in an etymological sense, indicating subjective experiences and of freedom. Yet to consider the psyche as a phenomenon straints and, through these, to discover new paths to emerging from a dyadic relationship is still reductive.
The dyadic relationship, in turn, draws its consistency Another approach might be to work in public institu- and boundaries from being rooted in a third party tions, such as schools. If the therapist agrees to take recognise and value their own sensations, experiences care of the psyche in his own room without asking and roles and to use this awareness in their being with himself of the meaning of this activity in a broader, others. We might also take Gestalt praxis to organ- global context, he lacks awareness of his social role and isations and into the world of work.
It is the therapeutic practice. I am referring here to the concept of a self that emerges in the a foundation that welcomes young people coming from situation see Spagnuolo Lobb, ; Wollants, ; and all over the world to learn how to protect civil rights Philippson, Note the Italian verb intendere, from the Latin in-tendere: with non-violent methods. To reach this transforma- tuning an instrument, making its strings resonant with the tion, of course, there has been a lot of pain and struggle. Against this ground, we can rediscover the political 9.
This distinction is also relevant in the aesthetic evaluation of a relevance of aesthetics, that to which Peppino Impas- work of art, as the trial of Pygmalion teaches us: we can enjoy the tato referred and lived to the end. Aggression comes from the Latin ad-graedior — to move consumer a consumer who uses aesthetic objects to towards. How can one be a From the Greek, sarkaizein, i. I have The world can only be saved spatial situation. The word history comes from the Greek histor, meaning witness As Gestalt therapy teaches us, this is exactly what Cortellazzo, Zolli, The term theodicy, coined by Leibniz, refers to a branch of theology.
Peppino Impastato. See note 2. To be published in References Italian in: Francesetti, G.
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