tag:blogger.com,1999:blog-30181810505307621632024-02-08T11:51:16.881-08:00CROMOS NOS CROMELEQUES FAZENDO KHROME MELECAS(UM BLOGUE PARA TROCA DE CROMOS E DE CARTÕES SEM COR
(NO PAKOTES DE SUCRE PLEASE)ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.comBlogger7125tag:blogger.com,1999:blog-3018181050530762163.post-46465771275682268582014-10-24T12:43:00.000-07:002014-10-24T12:43:00.111-07:00The Dawn of Day Translated by John McFarland Kennedy Author of “The Quintessence of Nietzsche”, “Religions and Philosophers of the East” There are many dawns which have yet to shed their light.—Rig-Veda. New York The MacMillan Company 1911The Dawn of Day, he was far from giving it a merely fanciful title to attract the attention of that large section of the public which judges books by their titles rather than by their contents. The Dawn of Day represents, figuratively, the dawn of Nietzsche's own philosophy. Hitherto he had been considerably influenced in his outlook, if not in his actual thoughts, by Schopenhauer, Wagner, and perhaps also Comte. Human, all-too-Human, belongs to a period of transition. After his rupture with Bayreuth, Nietzsche is, in both parts of that work, trying to stand on his own legs, and to regain his spiritual freedom; he is feeling his way to his own philosophy. The Dawn of Day, written in 1881 under the invigorating influence of a Genoese spring, is the dawn of this new Nietzsche. “With this book I open my campaign against morality,” he himself said later in his autobiography, the Ecce Homo. Just as in the case of the books written in his prime—The Joyful Wisdom, Zarathustra, Beyond Good and Evil, and The Genealogy of Morals—we cannot fail to be impressed in this work by Nietzsche's deep psychological insight, the insight that showed him to be a powerful judge of men and things unequalled in the nineteenth or, perhaps, any [pg vi] other century. One example of this is seen in his searching analysis of the Apostle Paul (Aphorism 68), in which the soul of the “First Christian” is ruthlessly and realistically laid bare to us. Nietzsche's summing-up of the Founder of Christianity—for of course, as is now generally recognised, it was Paul, and not Christ, who founded the Christian Church—has not yet called forth those bitter attacks from theologians that might have been expected, though one reason for this apparent neglect is no doubt that the portrait is so true, and in these circumstances silence is certainly golden on the part of defenders of the faith, who are otherwise, as a rule, loquacious enough. Nor has the taunt in Aphorism 84 elicited an answer from the quarter whither it was directed; and the “free” (not to say dishonest) interpretation of the Bible by Christian scholars and theologians, which is still proceeding merrily, is now being turned to Nietzsche's own writings. For the philosopher's works are now being “explained away” by German theologians in a most naïve and daring fashion, and with an ability which has no doubt been acquired as the result of centuries of skilful interpretation of the Holy Writ. Nor are professional theologians the only ones who have failed to answer Nietzsche; for in other than religious matters the majority of savants have not succeeded in plumbing his depths. There is, for example, the question of race. Ten years ago, twenty years after the publication of The Dawn of Day, Nietzsche's countrymen enthusiastically hailed a book which has recently been translated into English, Chamberlain's Foundations of [pg vii]the Nineteenth Century. In this book the Teutons are said to be superior to all the other peoples in the world, the reason given being that they have kept their race pure. It is due to this purity of race that they have produced so many great men; for every “good” man in history is a Teuton, and every bad man something else. Considerable skill is exhibited by the author in filching from his opponents the Latins their best trump cards, and likewise the trump card, Jesus Christ, from the Jews; for Jesus Christ, according to Chamberlain's very plausible argument, was not a Jew but an Aryan, i.e. a member of that great family of which the Teutons are a branch. What would Nietzsche have said to this legerdemain? He has constantly pointed out that the Teutons are so far from being a pure race that they have, on the contrary, done everything in their power to ruin even the idea of a pure race for ever. For the Teutons, through their Reformation and their Puritan revolt in England, and the philosophies developed by the democracies that necessarily followed, were the spiritual forbears of the French Revolution and of the Socialistic régime under which we are beginning to suffer nowadays. Thus this noble race has left nothing undone to blot out the last remnant of race in Europe, and it even stands in the way of the creation of a new race. And with such a record in history the Germans write books, eulogising themselves as the salt of the earth, the people of peoples, the race of races, while in truth they are nothing else than nouveaux-riches endeavouring to draw up a decent pedigree for themselves. [pg viii] We know that honesty is not a prerequisite of such pedigrees, and that patriotism may be considered as a good excuse even for a wrong pedigree; but the race-pandemonium that followed the publication of Mr. Chamberlain's book in Germany was really a very unwise proceeding in view of the false and misleading document produced. What, it may be asked again, would Nietzsche have said if he had heard his countrymen screaming odes to their own glory as the “flower of Europe”? He would assuredly have dismissed their exalted pretensions with a good-natured smile; for his study of history had shown him that even slaves must have their saturnalia now and then. But as to his philosophical answer there can be no doubt; for in Aphorism 272 of The Dawn of Day there is a single sentence which completely refutes the view of modern racemongers like Chamberlain and his followers: “It is probable,” we read, “that there are no pure races, but only races which have become purified, and even these are extremely rare.” There are even stronger expressions to be met with in “Peoples and Countries” (Aphorism 20; see the Genealogy of Morals, p. 226): “What quagmires and mendacity must there be about if it is possible, in the modern European hotch-potch, to raise the question of ‘race’!” and again, in Aphorism 21: “Maxim—to associate with no man who takes any part in the mendacious race-swindle.” A man like Nietzsche, who makes so little impression upon mankind in general, is certainly not, as some people have thought and openly said, a public danger, so the guardians of the State need not [pg ix] be uneasy. There is little danger of Nietzsche's revolutionising either the masses or the classes; for, as Goethe used to say, “Seulement celui qui ressemble le peuple, l'émeut.” Nietzsche's voice has as yet hardly been lifted in this country; and, until it is fully heard, both masses and classes will calmly proceed on their way to the extremes of democracy and anarchy, as they now appear to be doing. Anarchy, though, may be too strong a word; for there is some doubt whether, throughout Europe and America at all events, the people are not now too weak even for anarchy. A revolt is a sign of strength in a slave; but our modern slaves have no strength left. In the meantime, however, it will have become clear that Nietzsche tried to stop this threatening degradation of the human race, that he endeavoured to supplant the morality of altruism—the cause of this degradation—by another, a super-Christian morality, and that he has succeeded in this aim, if not where the masses and the classes are concerned, at any rate in the case of that small minority of thinkers to which he really wished to appeal. And this minority is naturally grateful to the philosopher for having supplied them with a morality which enables them to be “good” without being fools—an unpleasant combination which, unfortunately, the Nazarene morality is seldom able to avoid. This Nazarene morality has doubtless its own merits, and its “good” and “evil” in many cases coincide with ours; but common sense and certain intellectual qualities are not too highly appreciated in the table of Christian values (see, for instance, 1 Cor. iii. 19), whence it will be observed that the enlightenment [pg x] of a Christian is not always quite equal to his otherwise excellent intentions. We Nietzschians, however, must show that patience to them which they always pretend to show to their opponents. Nietzsche himself, indeed, recommends this in Aphorism 103 of this book, an aphorism which is almost too well known to need repetition; for it likewise disproves the grotesque though widely circulated supposition that all kinds of immorality would be indulged in under the sway of the “Immoralistic” philosopher: “I should not, of course, deny—unless I were a fool—that many actions which are called immoral should be avoided and resisted; and in the same way that many which are called moral should be performed and encouraged; but I hold that in both cases these actions should be performed from motives other than those which have prevailed up to the present time. We must learn anew in order that at last, perhaps very late in the day, we may be able to do something more: feel anew.” In regard to the translation itself—which owes a good deal to many excellent suggestions made by Mr. Thomas Common—it adheres, as a rule, closely to the German text; and in only two or three instances has a slightly freer rendering been adopted in order to make the sense quite clear. There are one or two cases in which a punning or double meaning could not be adequately rendered in English: e.g. Aphorism 50, where the German word “Rausch” means both “intoxication” and also “elation” (i.e. the exalted feelings of the religious fanatic). Again, we have “Einleid,” “Einleidigkeit,” [pg xi] in Aphorism 63—words which do not quite correspond to pity, compassion, or fellow-feeling, and which, indeed, are not yet known to German lexicographers. A literal translation, “one-feeling,” would be almost meaningless. What is actually signified is that both sufferer and sympathiser have nerves and feelings in common: an experience which Schopenhauer, as Nietzsche rightly points out, mistook for compassion or pity (“Mitleid”), and which lacked a word, even in German, until the later psychologist coined “Einleid.” Again, in Aphorism 554 we have a play upon the words “Vorschritt” (leading, guidance) and “Fortschritt” (progress). All these, however, are trifling matters in comparison with the substance of the book, and they are of more interest to philologists than to psychologists. It is for psychologists that this book was written; and such minds, somewhat rare in our time, may read in it with much profit. J. M. Kennedy. London, September 1911. [pg 001] Author's Preface. In this book we find a “subterrestrial” at work, digging, mining, undermining. You can see him, always provided that you have eyes for such deep work,—how he makes his way slowly, cautiously, gently but surely, without showing signs of the weariness that usually accompanies a long privation of light and air. He might even be called happy, despite his labours in the dark. Does it not seem as if some faith were leading him on, some solace recompensing him for his toil? Or that he himself desires a long period of darkness, an unintelligible, hidden, enigmatic something, knowing as he does that he will in time have his own morning, his own redemption, his own rosy dawn?—Yea, verily he will return: ask him not what he seeketh in the depths; for he himself will tell you, this apparent Trophonius and subterrestrial, whensoever he once again becomes man. One easily unlearns how to hold one's tongue when one has for so long been a mole, and all alone, like him. <div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em;">
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b>indeed, my
indulgent friends, I will tell you—here, in this late
preface, which
might easily have <span class="tei tei-pb" id="page002">[pg
002]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg002" name="Pg002"></a>
become an obituary or a funeral oration—what I sought in the depths
below: for I have come back, and—I have escaped. Think not that I
will urge you to run the same perilous risk! or that I will urge
you on even to the same solitude! For whoever proceeds on his own
path meets nobody: this is the feature of one's <span class="tei tei-q">“own path.”</span> No one comes to help him in his
task: he must face everything quite alone—danger, bad luck,
wickedness, foul weather. He goes his own way; and, as is only
right, meets with bitterness and occasional irritation because he
pursues this <span class="tei tei-q">“own way”</span> of his: for
instance, the knowledge that not even his friends can guess who he
is and whither he is going, and that they ask themselves now and
then: <span class="tei tei-q">“Well? Is he really moving at all?
Has he still ... a path before him?”</span>—At that time I had
undertaken something which could not have been done by everybody: I
went down into the deepest depths; I tunnelled to the very bottom;
I started to investigate and unearth an old <em class="tei tei-emph">faith</em>
which for thousands of years we philosophers used to build on as
the safest of all foundations—which we built on again and again
although every previous structure fell in: I began to undermine our
<em class="tei tei-emph">faith in
morals</em>. But ye do not understand me?—</b></span></div>
</div>
<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em;">
<h2 class="tei tei-head" style="margin-bottom: 2.88em; margin-top: 2.88em;">
<span style="font-size: x-large;">3.</span></h2>
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b>So far it is on
Good and Evil that we have meditated least profoundly: this was
always too dangerous a subject. Conscience, a good reputation,
hell, and at times even the police, have not <span class="tei tei-pb" id="page003">[pg 003]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg003" name="Pg003"></a> allowed and do not allow of
impartiality; in the presence of morality, as before all authority,
we <em class="tei tei-emph">must</em> not even think, much less
speak: here we must obey! Ever since the beginning of the world, no
authority has permitted itself to be made the subject of criticism;
and to criticise morals—to look upon morality as a problem, as
problematic—what! was that not—<em class="tei tei-emph">is</em> that
not—immoral?—But morality has at its disposal not only every means
of intimidation wherewith to keep itself free from critical hands
and instruments of torture: its security lies rather in a certain
art of enchantment, in which it is a past master—it knows how to
<span class="tei tei-q">“enrapture.”</span> It can often paralyse
the critical will with a single look, or even seduce it to itself:
yea, there are even cases where morality can turn the critical will
against itself; so that then, like the scorpion, it thrusts the
sting into its own body. Morality has for ages been an expert in
all kinds of devilry in the art of convincing: even at the present
day there is no orator who would not turn to it for assistance
(only hearken to our anarchists, for instance: how morally they
speak when they would fain convince! In the end they even call
themselves <span class="tei tei-q">“the good and the just”</span>).
Morality has shown herself to be the greatest mistress of seduction
ever since men began to discourse and persuade on earth—and, what
concerns us philosophers even more, she is the veritable <em class="tei tei-emph">Circe of
philosophers</em>. For, to what is it due that, from Plato
onwards, all the philosophic architects in Europe have built in
vain? that everything which they themselves honestly believed to be
<span class="tei tei-foreign" lang="la" xml:lang="la"><span style="font-style: italic;">aere perennius</span></span> <span class="tei tei-pb" id="page004">[pg 004]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg004" name="Pg004"></a> threatens to subside or is already laid
in ruins? Oh, how wrong is the answer which, even in our own day,
rolls glibly off the tongue when this question is asked:
<span class="tei tei-q">“Because they have all neglected the
prerequisite, the examination of the foundation, a critique of all
reason”</span>—that fatal answer made by Kant, who has certainly
not thereby attracted us modern philosophers to firmer and less
treacherous ground! (and, one may ask apropos of this, was it not
rather strange to demand that an instrument should criticise its
own value and effectiveness? that the intellect itself should
<span class="tei tei-q">“recognise”</span> its own worth, power,
and limits? was it not even just a little ridiculous?) The right
answer would rather have been, that all philosophers, including
Kant himself were building under the seductive influence of
morality—that they aimed at certainty and <span class="tei tei-q">“truth”</span> only in appearance; but that in reality
their attention was directed towards <span class="tei tei-q">“<em class="tei tei-emph">majestic moral edifices</em>,”</span>
to use once more Kant's innocent mode of expression, who deems it
his <span class="tei tei-q">“less brilliant, but not
undeserving”</span> task and work <span class="tei tei-q">“to level
the ground and prepare a solid foundation for the erection of those
majestic moral edifices”</span> (<span class="tei tei-hi"><span style="font-style: italic;">Critique of Pure
Reason</span></span>, ii. 257). Alas! He did not succeed in his
aim, quite the contrary—as we must acknowledge to-day. With this
exalted aim, Kant was merely a true son of his century, which more
than any other may justly be called the century of exaltation: and
this he fortunately continued to be in respect to the more valuable
side of this century (with that solid piece of sensuality, for
example, which he introduced into his theory of <span class="tei tei-pb" id="page005">[pg 005]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg005" name="Pg005"></a> knowledge). He, too, had been bitten by
the moral tarantula, Rousseau; he, too, felt weighing on his soul
that moral fanaticism of which another disciple of Rousseau's,
Robespierre, felt and proclaimed himself to be the executor:
<span class="tei tei-foreign" lang="fr" xml:lang="fr"><span style="font-style: italic;">de fonder sur la terre l'empire de la sagesse,
de la justice, et de la vertu</span></span>. (Speech of June 4th,
1794.) On the other hand, with such a French fanaticism in his
heart, no one could have cultivated it in a less French, more deep,
more thorough and more German manner—if the word German is still
permissible in this sense—than Kant did: in order to make room for
<em class="tei tei-emph">his</em> <span class="tei tei-q">“moral
kingdom,”</span> he found himself compelled to add to it an
indemonstrable world, a logical <span class="tei tei-q">“beyond”</span>—that was why he required his critique
of pure reason! In other words, <em class="tei tei-emph">he would not have
wanted it</em>, if he had not deemed one thing to be more
important than all the others: to render his moral kingdom
unassailable by—or, better still, invisible to, reason,—for he felt
too strongly the vulnerability of a moral order of things in the
face of reason. For, when confronted with nature and history, when
confronted with the ingrained <em class="tei tei-emph">immorality</em> of nature and history,
Kant was, like all good Germans from the earliest times, a
pessimist: he believed in morality, not because it is demonstrated
through nature and history, but despite its being steadily
contradicted by them. To understand this <span class="tei tei-q">“despite,”</span> we should perhaps recall a somewhat
similar trait in Luther, that other great pessimist, who once urged
it upon his friends with true Lutheran audacity: <span class="tei tei-q">“If we could conceive by reason alone how that God who
shows so much <span class="tei tei-pb" id="page006">[pg
006]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg006" name="Pg006"></a>
wrath and malignity could be merciful and just, what use should we
have for faith?”</span> For, from the earliest times, nothing has
ever made a deeper impression upon the German soul, nothing has
ever <span class="tei tei-q">“tempted”</span> it more, than that
deduction, the most dangerous of all, which for every true Latin is
a sin against the intellect: <span class="tei tei-foreign" lang="la" xml:lang="la"><span style="font-style: italic;">credo quia absurdum est</span></span>.—With it
German logic enters for the first time into the history of
Christian dogma; but even to-day, a thousand years later, we
Germans of the present, late Germans in every way, catch the scent
of truth, a <em class="tei tei-emph">possibility</em> of truth, at the back
of the famous fundamental principle of dialectics with which Hegel
secured the victory of the German spirit over Europe—<span class="tei tei-q">“contradiction moves the world; all things contradict
themselves.”</span> We are pessimists—even in logic.</b></span></div>
</div>
<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em;">
<h2 class="tei tei-head" style="margin-bottom: 2.88em; margin-top: 2.88em;">
<span style="font-size: x-large;">4.</span></h2>
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b>But logical
judgments are not the deepest and most fundamental to which the
daring of our suspicion descends: the confidence in reason which is
inseparable from the validity of these judgments, is, as
confidence, a <em class="tei tei-emph">moral</em> phenomenon ... perhaps
German pessimism has yet to take its last step? Perhaps it has once
more to draw up its <span class="tei tei-q">“credo”</span> opposite
its <span class="tei tei-q">“absurdum”</span> in a terrible manner?
And if this book is pessimistic even in regard to morals, even
above the confidence in morals—should it not be a German book for
that very reason? For, in fact, it represents a contradiction, and
one which it does not fear: in it confidence in morals is
retracted—but why? Out of <em class="tei tei-emph">morality</em>! Or how <span class="tei tei-pb" id="page007">[pg 007]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg007" name="Pg007"></a> shall we call that which takes place in
it—in <em class="tei tei-emph">us</em>? for our taste inclines to the
employment of more modest phrases. But there is no doubt that to us
likewise there speaketh a <span class="tei tei-q">“thou
shalt”</span>; we likewise obey a strict law which is set above
us—and this is the last cry of morals which is still audible to us,
which we too must <em class="tei tei-emph">live</em>: here, if anywhere, are we
still <em class="tei tei-emph">men
of conscience</em>, because, to put the matter in plain
words, we will not return to that which we look upon as decayed,
outlived, and superseded, we will not return to something
<span class="tei tei-q">“unworthy of belief,”</span> whether it be
called God, virtue, truth, justice, love of one's neighbour, or
what not; we will not permit ourselves to open up a lying path to
old ideals; we are thoroughly and unalterably opposed to anything
that would intercede and mingle with us; opposed to all forms of
present-day faith and Christianity; opposed to the lukewarmness of
all romanticism and fatherlandism; opposed also to the artistic
sense of enjoyment and lack of principle which would fain make us
worship where we no longer believe—for we are artists—opposed, in
short, to all this European feminism (or idealism, if this term be
thought preferable) which everlastingly <span class="tei tei-q">“draws upward,”</span> and which in consequence
everlastingly <span class="tei tei-q">“lowers”</span> and
<span class="tei tei-q">“degrades.”</span> Yet, being men of
<em class="tei tei-emph">this</em> conscience, we feel that we
are related to that German uprightness and piety which dates back
thousands of years, although we immoralists and atheists may be the
late and uncertain offspring of these virtues—yea, we even consider
ourselves, in a certain respect, as their heirs, the executors of
their inmost will: a pessimistic will, as I have already
<span class="tei tei-pb" id="page008">[pg 008]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg008" name="Pg008"></a> pointed out, which
is not afraid to deny itself, because it denies itself with
<em class="tei tei-emph">joy</em>! In us is consummated, if you
desire a formula—<em class="tei tei-emph">the autosuppression of morals</em>.</b></span></div>
</div>
<br />
<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em;">
<h2 class="tei tei-head" style="margin-bottom: 2.88em; margin-top: 2.88em;">
<span style="font-size: x-large;">5.</span></h2>
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b>But, after all,
why must we proclaim so loudly and with such intensity what we are,
what we want, and what we do not want? Let us look at this more
calmly and wisely; from a higher and more distant point of view.
Let us proclaim it, as if among ourselves, in so low a tone that
all the world fails to hear it and <em class="tei tei-emph">us</em>!
Above all, however, let us say it <em class="tei tei-emph">slowly</em>.... This preface comes
late, but not too late: what, after all, do five or six years
matter? Such a book, and such a problem, are in no hurry; besides,
we are friends of the <span class="tei tei-foreign" lang="it" xml:lang="it"><span style="font-style: italic;">lento</span></span>,
I and my book. I have not been a philologist in vain—perhaps I am
one yet: a teacher of slow reading. I even come to write slowly. At
present it is not only my habit, but even my taste—a perverted
taste, maybe—to write nothing but what will drive to despair every
one who is <span class="tei tei-q">“in a hurry.”</span> For
philology is that venerable art which exacts from its followers one
thing above all—to step to one side, to leave themselves spare
moments, to grow silent, to become slow—the leisurely art of the
goldsmith applied to language: an art which must carry out slow,
fine work, and attains nothing if not <span class="tei tei-foreign" lang="it" xml:lang="it"><span style="font-style: italic;">lento</span></span>. For this very reason
philology is now more desirable than ever before; for this very
reason it is the highest attraction and incitement in an age of
<span class="tei tei-q">“work”</span>: that is to say, of haste, of
unseemly and immoderate hurry-skurry, <span class="tei tei-pb" id="page009">[pg 009]</span><a class="tei tei-anchor" href="https://www.blogger.com/null" id="Pg009" name="Pg009"></a> which is intent upon <span class="tei tei-q">“getting things done”</span> at once, even every book,
whether old or new. Philology itself, perhaps, will not
<span class="tei tei-q">“get things done”</span> so hurriedly: it
teaches how to read <em class="tei tei-emph">well</em>: <span class="tei tei-hi"><span style="font-style: italic;">i.e.</span></span>
slowly, profoundly, attentively, prudently, with inner thoughts,
with the mental doors ajar, with delicate fingers and eyes ... my
patient friends, this book appeals only to perfect readers and
philologists: <em class="tei tei-emph">learn</em> to read me well!</b></span></div>
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b><span class="tei tei-hi"><span style="font-variant: small-caps;">Ruta, near
Genoa</span></span>,</b></span></div>
<div class="tei tei-p" style="margin-bottom: 1.00em;">
<span style="font-size: x-large;"><b><span class="tei tei-hi"><span style="font-style: italic;">Autumn</span></span>,
1886.</b></span></div>
</div>
ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com0tag:blogger.com,1999:blog-3018181050530762163.post-82283889289104640432013-11-07T10:57:00.002-08:002013-11-07T10:57:57.208-08:00O APOCALYPTUS DOS NÓBEIS QUE NUNCA FORAM NÚBEIS NAS MEMÓRIAS FUTURAS DE ELEFANTES PASSADOS DOS CORNOS OU DOS CROMOS TANTO FAX....FAX? NUM TENS EMAIL NA EMEL?<div class="title">
<a href="http://arrastao.org/2911979.html">Um Dó Li Tá</a></div>
<div class="assinatura">
by Barão de Lavos e servo d'eslavos...</div>
Uma grande crónica de um megalomaníaco canhoto, <a href="http://visao.sapo.pt/um-do-li-ta=f756315#ixzz2jymLH7ch" target="_blank">na falta uma Visão que venda e uma previsão que previna</a>:<br />
<br />
"Perguntam muitas vezes à egomania crónica por que motivo nunca fala
ou mesmo escreve ou faz caricaturas do governo
nestas crónicas de Fernão Mentes? Minto....e a pergunta surpreende o
NARCISISMO MILITANTE sempre. ....POIS VIVE EM PERPÉTUO ESPANTO<br />
O SOL NASCEU...ESPANTOSO<br />
CAI UMA CHUVA MIUDINHA....QUE FENÓMENO<br />
<br />
<br />
Qual governo? ....DIZ NARCISO ISTO NÃO É UMA ANARQUIA?<br />
OU É UMA MEGA-AUTARQUIA?<br />
PRECISAMOS DE FACTO DE GO VER NU'S?<br />
<br />
<br />
É que
não existe governo nenhum. CADA UM AMANHA-SE COMO PODE E O PESSOAL QUE SE GOVERNE<br />
AS FINANÇAS LANÇAM TAXAS PARA CONTINUAREM A SER PAGAS<br />
AS ESCOLAS FAZEM GREVES PARA CONTINUAREM A EXISTIR<br />
A
CARRIS METE OS PASSAGEIROS A DESESPERAREM PELOS DIAS EM QUE A GREVE
SERÁ PERMANENTE AFIM DE RECEBEREM MAIS BILHETES...EN FIN PRECISAMOS DE
FACTO DE GOVERNO?<br />
<br />
<br />
<br />
SEGUNDO O VELHO DO RESTELO OU DA LINHA DE CASCAES TANTO FAIZ....<br />
Existe um bando de meninos, a quem os pais
vestiram casaco como para um baptizado ou um casamento. <br />
O FACTO DOS MENINOS SEREM QUARENTÕES E CINQUENTÕES NÃO PESA NADA<br />
POIS NUM PAÍS ONDE 900 MIL EXCEDEM OS 75 ANOS<br />
A MAIORIA DA PIOLHEIRA SÃO OBVIAMENTE MENINOS OU QUANTO MUITO JOVENS AGRICULTORES E MOÇOS DE LAVOURA..<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_CHUCHA.png" /><br />
Claro que as
crianças QUADRIGENÁRIAS lhes acrescentaram um pin na lapela, porque é giro<img src="http://imgs.sapo.pt/images/blogs/mood/LOCAL_LEIRIA.png" /><br />
<br />
- Eh pá embora usar um pin?<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_WASTED.png" />BORA LÁ DIZEM OS PUTOS TALIBANS DE BORA-BORA<br />
<br />
que representa a bandeira nacional <img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_PORTUGAL.png" />TRAPO
BICOLOR QUE UNS ACUSAVAM OUTROS DE PISAR E QUE SERVE PARA TAPAR A
CARECA EM JOGOS DE FUTREBOL OU EVITAR CU CU SE MOLHE....como podia
representar o Rato Mickey<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_SKULL.png" />FILHO DO NACIONAL-SOCIALISMO WALT DISNEYANO E DO VÔVÔ METRALHA...<br />
<br />
<br />
- Embora pôr o Rato Mickey?OU O MICKEY MOUSE NO INGLÊS TECHNO DO SOCRATES EL GRECO...YA MEU BORA LÁ<br />
O RATO QUÊ?<br />
MICKEY PÁ....É PARECIDO COM O NARUTO MAS SÓ NAS ORELHAS...<br />
É UM DAQUELES BONECOS DO TEMPO DO DRAGON BALL,,,OU É BOLAS?<br />
ENFIM O RATO...MI QUÊ? FAZ O QUÊ?<br />
ACHO QUE É DA BANDEIRA D'ANGOLA<br />
<br />
mas um deles lembrou-se do Senhor Scolari que ALGUNS CONHECEM POR
MARCELO REBELO DE SOUSA QUE convenceu os portugueses a encherem tudo de
bandeiras, sugeriu<br />
<br />
- Mete-se antes a bandeira como o Obama? oSAMA? NÃ ESSE JÁ QUINOU<br />
YES WE CAN É BAND'EIRA?<br />
É MAIS BANDALHEIRA....MAS METE-SE UMA COUSA ASSIS OU ASSAD....DANTES USAVAM-SE CRAVOS LAICOS E REPUBLICANOS<br />
QUIÇÁ MAÇÓNICOS...<br />
SEI LÁ ANDAR DE AVENTAL PARECE MAL...<br />
<br />
e, por estarem a brincar às pessoas crescidas QUE É O MESMO QUE DIZER
VELHADAS A CAIR DE PODRES DA IDADE DE SOARES OU UMA DÉCADA MAIS
JOVEM....OU SEJA ADOLESCENTES TARDIOS.....e as play-stations PLAYSTATION
4 ESCREVE-SE SE PARADO OU SEPARADO?<br />
virem da América, PARA OUTROS SE VIREM NELAS.....APESAR DE SEREM
FABRICADAS NA CHINA MAS ENFIM OS TAES PUTOS QUARENTÕES resolveram-se
pela bandeirinha e aí andam, todos
contentes, que engraçado, a mandarem na gente.....QUE SOMOS HOMENS
FEITOS SALAZARISTAS E INDA BONS PARA O MANDO<br />
POIS MANDAMOS MELHOR AOS 80 QUE ESSES PUTOS MANDARÃO QUANDO CHEGAREM AOS 65...<br />
<br />
- Agora mandamos em vocês durante quatro anos, está bem?......E OS
QUE DIZEM QUE ESTÁ BEM BOTAM O BOTO NAS URNAS DOS MORTOS-VIVOS<br />
<br />
depois de prometerem que, no fim dos quatro anos, comem a sopa toda e
estudam um bocadinho em lugar de verem os Simpsons....REFERÊNCIA
CULTURAL A SÉRIE DOS ANOS 90....OU AO FRAGGLE ROCK OU MESMO AO FAMILY
GUY OU AO SOUTH PARK<br />
<br />
NARUTO É BUÉ DE FIXE COMO SOARES CHEIRA A FISH<br />
<br />
FISH CHEIRA A MERDA VÔVÔ PERGUNTAM OS NETOS SEXAGENÁRIOS AO VELHO AMO.....<br />
SIM NETINHOS DIZ O VÔVÔ CANTIGAS DA MEMÓRIA ELEFANTINA<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_BATMAN.png" />NO MEU TEMPO OS SIMPSONS USAVAM MÁSCARA<br />
<img src="http://imgs.sapo.pt/images/blogs/mood/LOCAL_SETUBAL.png" /> NO MEU TEMPO NO MEU LICEU ERAMOS TODOS MUITO EDUCADOS E AMIGOS UNS DOS OUTROS<br />SABÍAMOS MAIS QUE VOCÊS COM CURSOS E DOUTORAMENTOS EM ECONOMIA<br /><br />E NEM FAZIAMOS EXAMES COMO VOCÊS PARA PODERMOS DAR AULAS AOS 40 E AOS 50<br />NASCÍAMOS JÁ SABENDO TUTTI...<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_RAINBOW.png" /><br /><br />
No
meio dos meninos SEXAGENÁRIOS COMO O BORGES
há um tio idoso CENTENÁRIO COMO O ANIKI DOS BÓBÓS, manifestamente
diminuído MENTALMENTE COMO SE PODE ESPERAR MAS QUE CONTINUA MANDANDO EM
TUDO APESAR DE JÁ TER CAÍDO DA CADEIRA MAIS VEZES QUE O BOTAS<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_BOOT.png" />, que as famílias dos meninos
pediram que levassem com eles, a fim de não passar o tempo a maçar as
pessoas nos bancos, de modo que o tio idoso, também de pin....AO ESTYLO DE MARIO SÓ ARES DE FISH MORTO....<br />
<br />
- Ponha Ké curtido, tio....QUE É É...BUÉ...TIO? Ó FILHO DA MÃE Ó
BANDALHO DIZ O POLÍTICO EMERITUS SÓ TENHO MAIS UNS 12 ANNOS QUE O PUTO
SOCRATES VAI CHAMAR COTA AO BANDALHO DO PARALÍTICO ALEMÃO DIZ O VELHO
GAGÁ A QUE ALGUNS CHAMAM LOBO E OUTROS CHAMAM TOINO E OUTROS I-TUNES OU
AN-TUNES ANFIM UMA TUNICE DESSAS<br />
TUNES TUNAS ATUNS É TUDO INGLÊS TECHNO..<br />
<br />
BOLAS O VELHO NUNCA MAIS ACABA DE ESCREVER CAGADELAS DE MOSCAS para
ali anda a fazer patetices e a dizer asneiras acerca de Angola, É NOSSA?
BOLAS NÃO A PODÍAMOS TER VENDIDO EM 1891 E RECEBER UNS TROIKOS?<br />
<br />
ENFIM CRÓNICAS que os meninos QUARENTÕES acham divertidas e os adultos SEPTUAGENÁRIOS E MAIS MADUROS, os tontos, idiotas.
APARENTEMENTE ASSUMEM-SE OU QUERIAM ESCREVER ACHAM TONTOS
IDIOTAS....IDIOTES EM GREGO...O QUE NÃO TEM LOJA NO GRANDE ORIENTA-TE
LUSITANO....<br />
Que
mal faz? Isto é tudo a fazer de conta....DIZ ALGUÉM QUE JÁ NÃO SE SABE SE É O NARRADOR<br />
OU UM PROFANO CURIOSO NA LOJA...<br />
<br />
Esta criançada NASCIDA EM MEADOS DO SÉCULO PASSADO COMO O SENHOR DOS PAÇOS SEM PASSOS OU DOS CEM PASSOS DE COELHO é curiosa. <br />
Ensinaram AO JOVEM SEPTUAGENÁRIO OU OCTAGENÁRIO que as pessoas não devem ser
criticadas pelos nomes ou pelo aspecto físico ...DEVEM SER CRITICADAS SE
NÃO SABEM QUE GARFO DEVEM USAR ....OU SE NÃO SÃO DA BOA GENTE QUE DÁ
I-TUNES AO MUNDO OU AN-TUNES...EN FIM<br />
<br />
mas os meninos RABINOS MAS NÃO JUDEUS exageram, e
eu não sei se os nomes que usam são verdadeiros: existe um Aguiar
Branco QUE PARECE MESMO PRETOe um Poiares Maduro.....QUE É UM BÉBÉ MADURO AQUILO ....ESTÁ-SE MESMO A VER QUE É VERDE <br />
<br />
Porque não juntar-lhes um Colares Tinto ou
um Mateus Rosé? OU UM ANTUNES VELHOTES....UM BOM PORTO FEITO A MARTELO
SABE-SE LÁ ONDE...PORQUE DE CASA DE MATEUS A CASA D'ANTUNES OU A CASA DE
IRENE<br />
<br />
BOTA MÚSICA DA CASA D'IRENE BAI...<br />
<iframe width="420" height="315" src="//www.youtube.com/embed/jbfV9ZhC2dg" frameborder="0" allowfullscreen></iframe>
<br />
É
que ANTUNES tEM a impressão DE SER LOBO A COMER CAPUCHINHO VERMELHO OU
ENCARNADO OU DESENCARNADO COMO NOS WALKING DEAD'S PARTE IV LIKE I VI...
de estar num jogo de índios OU MESMO HINDÚS COM O OSAMA BIN LADEN e
menos vinho não lhes fazia mal. <br />
No lugar deles arranjava outros
pseudónimos: LOBO VELHO BRANCO VELHO PRETO VELHO<br />
TINTO E JEROPIGA OU MESMO PINGA<br />
LOUCO VELHO <br />
NARCISO CAGANTE<br />
MEGALÓMANO DE SERVIÇO<br />
CAGADELA DE NOBEL OU ESCREVE-SE NÓBEL CAGADÃO?<br />
É QUE USAR NOMES DOS ANOS DE OURO DO WESTERN BADOCHA PARECE UN POUCO OU MESMO UN POKEMÓN DEMODÉ<br />
Touro
Sentado, Nuvem Vermelha, Cavalo Louco. Também é giro PARA OS VELHOTES
DA GARRAFA DO PORTO OPORTO QUE GOVERNAM ESTA NOÇÃO DE NAÇÃO DO AMASSÃO
MAÇÃO ,
também é MASON americano, pá, e, sinceramente, tanto álcool no jardim
escola DO OSAMA BIN LADEN
preocupa O VELHOTE ANTÃO LOUBO-TE I-TUNES? OU CHAMA-SE AH TOINO
LOBOTOMIA ANTI-TUNES? ENFIM UM VELHADAS DESSES QUE ESCREVIA COUSAS EM
FRANCÊS QUE SÓ VELHA LÊ....<br />
<br />
. A ASAE devia andar de olho na venda de espirituosas a
menoresDE 50 JÁ CA JUVENTUDE JÁ ESTÁ TODA CIRROSADA E AGUENTA TER 5 GRAMAS DE SANGUE NO ÁLCOOL QUE LHES CORRE NAS VEIAS<br />
<br />
ENFIM VIVEMOS NUM MUNDO DE VELHOS EM DELIRIUM TREMENS PERMANENTE <img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_BEER.png" /><br />
<br />
E FECHA COM UM DISCURSO DE SOCRATES PEDÓFILO CU RUPTOR DA JUVENTUS D'ATHENAS<br />
<br />
ESTES GREGOS<br />
MARCUS ANTONIUS NÃO ERA EGÍPCIO<br />
<br />
AN-TUNES MAS ISTO É NOME?<br />
<br />
MAS AFINAL QUAL É A PRESSA? QUAL É A PRESSA?<br />
<br />
SE CALHAR QUEREM ACOMPANHAMENTO DOS ESCRAVOS NO FUNERAL DO I-TUNES<br />
<br />
ESTES EGÍPCIOS JULGAM-SE TODOS DEUSES<br />
<br />
CARRADAS DE PTOLOMEUS FEITOS FARAÓS DO DESERTO DE I-DEI-AS<img src="http://imgs.sapo.pt/images/blogs/mood/SHOW_UNKNOWN.png" /> OU AGORA É AN-TUNES <img src="http://imgs.sapo.pt/images/blogs/mood/LOCAL_BRAGANCA.png" />LUPO LUPUS EMINEM<img src="http://imgs.sapo.pt/images/blogs/mood/EMOTICON_STYLE.png" />ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com0tag:blogger.com,1999:blog-3018181050530762163.post-1693675029416239162013-01-25T13:13:00.001-08:002013-01-25T13:13:52.942-08:00MAU MAU OU MAUS-MAUS LES MAO METANOS ET LES MAO PROPANOS ET BUTANOS SON BIEN PASSÉS COMME LES BONBON'S FERRERO-ROCHER DES RESTELOS <br /><br /><br />A História Franco-Mexicana Franco-Russa, Franco-Síria ou outro estylo colonial com colunas jónias ou dóricas(bírgula) está sempre pejada de aspectos lúgubres, como a exportação de bronze dos sinos da igreja e das ideias de Revolução Permanente que desde as revoltas camponesas e campesinas e das revoltas de escravos e de cravos voltam sempre com ideias similares umas vezes bem expostas outras vezes com estruturas de ideário muito em esboço <br /><br />e a intervenção imperialista de um qualquer Kheops Miquerinos Alexandre César Kaiser Czar ou um qualquer Napoleão ou Filipe III ou CARLOS da cruz quinto é sempre muito similar à de qualquer colonizador grego<br /><br />ou se comem as vacas e se matam as creanças y mujeres<br /><br />ou se comem as mulheres e creanças e se matam as vacas<br /><br />ou se come tudo e massacra-se tudo ao estilo Druso-Maronita<br /><br />que me diz a maçanita que disse sabes tu tutti<br /><br />provavelmente até tiveste aulas de árabe com o copta da católica Adel Sidarus né<br /><br />as guerras dos séculos XIX e XX foram de curta duração<br /><br />tirando os 15 anos com interregno das napoleónicas e os 30 do vietname<br /><br /><br />4 ou 5 anos de matança rápida e depois a pax imperial<br /><br /> pelo que a emigração para o País mid-Americano Maia ou de águia Azteca ou careca de uma proto criminosa organização como o Û.S Army, considerando que a omnipresença da violência por aquelas paragens, só começou com as guerras à droga da pax americana dos anos 90 não pareceria trazer grande acrescento. <br />ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com0tag:blogger.com,1999:blog-3018181050530762163.post-25753118436340784552012-03-16T09:49:00.006-07:002012-03-16T10:09:17.242-07:00O GÉNIO DA GARRAFA - BLOCO DE ESQUERDA 1995-20?? ENGARRAFANDO SALAZAR E CON SERVINDO-O EM AL KOHOL PARA USO DE GERAÇÕES FUTURAS PRODUT DE EXPORT RÁPIDCADA PUTOGUESINHO BURGUESINHU Ó NÃ É UM SALAZARITO EM POTÊNCIA<br /><br />PODE SER UM SALAZARITO COM BLOCO PODE SER UM DE TETRIS OU DO LEGO<br /><br />PODE SER CANHOTO OU AMBIDEXTRO PODE TER MELENAS OU SER CARECA<br /><br />PARA SER UM SALAZARITO POTENCIAL SÓ TEM DE CRESCER ESTUPIDIFICADO<br /><br />PODE CHAMAR-SE VASCO DA GAMA TITO LÍVIO OU DAMIÃO DE GOES <br /><br />E SE A PROGENITURA JÁ O EQUIPOU COM UM NOME JÁ É MEIO CAMINHO ANDADO<br /><br />PARA ACTIVAR O SALAZARITO NESTA ÉPOCA DE DESIDRATAÇÃO SEVERA<br /><br />BASTA JUNTAR-LHE VINHO<br /><br />SE FOR CARRASCÃO OU MERLOT VAI-SE MAIS DEPRESSA<br /><br />FUMAR GANZAS TAMÉM AJUDA HASH PARA HASHASHIN'S GUERREIROS DA FÉ<br /><br />A COR DA FÉ NESTAS COUSAS INTERESSA POUCO QUALQUER FANUM SERVE AO FANÁTICO<br /><br />PODE OPTAR-SE ÓPIO OU CRACK PARA SALAZARES ESTALINISTAS <br /><br />OU PARA OUTROS MAIS MODERADOS E LOUÇÕES AO ESTYLO DE JOÃO FRANCO<br /><br />BASTA AFINFAR NO CAFÉ NO BAGAÇO E NA NICOTINA <br /><iframe width="420" height="315" src="http://www.youtube.com/embed/6ppLDZIMlZY" frameborder="0" allowfullscreen></iframe><br />E ASSIS TEMOS UM SALAZARITO FEYTO SALAZAR<br /><br />MAIS RÁPIDO QUE UM PROFANO (NO PRÓ-FANUM) SE FAZ IRMÃO DE PEDREIRO <br /><br />O VÍDEO SÓ PERSISTE ATÉ AO SALAZAR DE SERVIÇO O DECAPITAR<br /><br />PORTANTO A BEM DA NAÇÃO MAÇÃO É IR FAZENDO CÓPIAS ANTES DA TIA CHEGAR<br /><br />UM BOM CROMO VALE SEMPRE UNS COBRES...ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com1tag:blogger.com,1999:blog-3018181050530762163.post-70208686935785662142011-12-23T09:23:00.000-08:002011-12-23T10:15:33.460-08:00RECEITA PARA TODAS AS CRISES DE CRÉDITO E DE INTELECTO-LADEN INHAS - SE NÓS NÃO PAGAMOS ELES FICAM FINOSESTA É A MORAL MENINAS MENINOS<br /><br />SE NÓS NÃO PAGAMOS ELES FICAM FINOS<br /><br />QUANTO MAIS SE COME MAIS FOME SE TEM<br /><br />SE NÓS NÃO PAGAMOS QUE PAGUE ALGUÉM<br /><br />PODE SER CHINOCA Ó FILHOS DA MÃE<br /><br />QUANTO MAIS SE COME MAIS FOME SE TEM <br /><br />É A SINA DO HOME E DA MULHER TAMBÉM<br /><br />NÃO PAGO O JANTAR A LUZ E O GÁS<br /><br />NÃO PAGAR IMPOSTOS TAMBÉM SOU CAPAZ<br /><br />NÃO HÁ INJUSTIÇA NEM MAL NEM BEM<br /><br />Ó PUTA DE FILHOS COM MÃE OU SEM<br /><br />QUANTO MAIS SE COME MAIS FOME SE TEM<br /><br />ESTA É A MORAL MENINAS MENINOS<br /><br />SE NÓS NÃO PAGARMOS ELES FICAM FINOS<br /><br />A GENTE NÃO PAGA NÃO PAGUES TAMBÉM<br /><br />QUANTO MENOS SE PAGA MAIS SE MANTEM<br /><br />É SÓ FAZER BLUFF DIZIA O MOÇO<br /><br />NÃO PAGUES JANTAR NEM PAGUES ALMOÇO<br /><br />NÃO PAGUES A CARNE NÃO PAGUES O PÃO<br /><br />NÃO PAGUES A VIDA NEM A MORTE NÃO<br /><br />ESTA É A MORAL MENINAS MENINOS <br /><br />SE NÃO LHES PAGARMOS ELES FICAM FINOS <br /><iframe width="420" height="315" src="http://www.youtube.com/embed/TgyRuXbN7HI" frameborder="0" allowfullscreen></iframe><br />O HOMEM MAIS POUPADO DE PORTUGAL CHAMA-SE?<br /><br />SÓ SEI QUE É VICE-REI DO POST-SCRIPTUMASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com1tag:blogger.com,1999:blog-3018181050530762163.post-81637765568242220532011-09-02T09:12:00.000-07:002011-09-02T09:14:40.664-07:00HÁ CARAPINHAS DE TODAS AS NACIONALIDADES PREFIRA O PRODUTO NACIONALDa rapina
<br />É um clássico: falta dinheiro para sustentar o Estado-glutão? Há risco de insolvência? A meta orçamental está cada vez mais longe? «Ó Vitor (antes Fernando), sacode aí a ralé». Depois, perante a voz de protesto da ralé – que importa sempre manter quietinha, no seu providencial destino subalterno -, apontam-se baterias ao grupo que, na verdade, as «estava a pedir»: os ricos. Para quem não sabe, os ricos, em Portugal, constituem um bando de ignaros que roubou, explorou, ludibriou e acidentalmente matou com o intuito de promover uma série de patifarias e excentricidades repugnantes: encher a garagem de Bentleys Continental; acrescentar zeros «astronómicos» (à direita) na conta bancária; distribuir pelas amantes apartamentos em zonas chiques mas discretas; viver da especulação; deter terra sem nela lançar uma semente (o Luís Naves pode, depois, explicar isto de forma um pouco mais polida).
<br />
<br />Ao contrário dos avaros intelectuais, disponho-me, desde já, a contribuir para esta gloriosa empresa de colecta justiceira, apresentando algumas ideias que só o público-alvo pode considerar indignas:
<br />
<br />
<br />Medida n.º 1: comissão de luxo de 100€ por cada minuto no interior de restaurantes de luxo (tipo Tavares Rico ou Eleven). Receita mínima: 1.500€ (para não pagar mais, o rico terá de comer em apenas 15 minutos). Excepções: Pap’Açorda e Bica do Sapato (por razões óbvias: frequentados na sua maioria por gente do milieu cultural e/ou intelectual português, a viver no limiar da pobreza ou com fortuna de origem respeitável);
<br />Medida n.º 2: 50,00€ de imposto por cada pancada em bola de golfe. Justificação: aproveitar o mau jeito do rico (sobretudo o subtipo pato-bravo) que raramente faz melhor que um Triple Bogey;
<br />Medida n.º 3: criação de uma brigada profissionalizada (mas não sindicalizada) para fiscalização de sinais exteriores de riqueza. Zonas e áreas especificas de actuação: Avenida de Liberdade; átrios dos hotéis Ritz Four Seasons, Lapa, Le Méridien Penina Golf & Resort e Quinta do Lago; stands dos representantes oficiais das marcas Bentley, Aston Martin, Porsche, Ferrari e Maserati (no caso dos Mercedes e dos BMWs, só para modelos acima da classe E e série 5, respectivamente); clínicas de cirurgia estética e similares;
<br />Medida n.º 4: o regresso do justíssimo imposto sucessório, com a particularidade de, no caso de falecimento de um rico, o Estado se equiparar a descendente de primeiro grau.
<br />
<br />
<br />Não têm que agradecer.
<br />
<br />(também publicado aqui)Não sei onde -INFORMEM-SE OU REFORMEM-SE
<br /><iframe width="560" height="345" src="http://www.youtube.com/embed/qrOeGCJdZe4" frameborder="0" allowfullscreen></iframe>
<br />
<br />publicada por MacGuffin aka Carlos do Carmo Carapinha
<br />ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com0tag:blogger.com,1999:blog-3018181050530762163.post-900811450836446732011-08-21T15:03:00.000-07:002011-08-21T15:23:22.520-07:00BLOGUE BESTIÁRIO BIRTUAL? SÃO OS BLOGUES GRAFITTIS A ELECTRÕES?David disse a Golias....tás tramado pá...
<br />
<br />Escândalo...quem investiga???.....depois de pôr tudo em pratos sujos
<br />
<br />inda quer inbestigações..
<br />
<br />
<br />Os dez ministros ganharam 2,15 milhões em 2010 e têm no banco mais de 3,5 milhões.
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<br />do modo como se escreve depreende-se que cada ministro é uma cabeça de hidra com bolsos de mesma
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<br />OPORTUNISTAS POLÍTICOS ou CARREIRISTAS POLÌTICOS?
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<br />Paula Teixeira da Cruz, Miguel Relvas e Vítor Gaspar são os que mais têm em depósitos bancários.....
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<br />Ou seja os restantes têm menos
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<br />O primeiro-ministro Passos Coelho e a ministra da Agricultura Assunção Cristas foram os únicos membros do governo que ainda não entregaram a actualização da declaração de rendimentos no Tribunal Constitucional.
<br />Ao todo, os restantes dez ministros do novo governo receberam por trabalhos prestados no ano passado 2,15 milhões de euros. Só Paulo Macedo, ministro da Saúde, recebeu 39,4% dessa fatia.
<br />O governante que tutela os destinos do Serviço Nacional de Saúde, saiu do Millennium BCP onde ganhou no ano passado mais de 816 mil euros. A juntar a esse valor, Macedo recebeu benefícios com reforma, de mais valias e bens imóveis de mais de 29 mil euros.
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<br />Macedo tornou-se assim o ministro que de mais rendimentos abdicou ao voltar a assumir um cargo público.
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<br />OU SEJA ALÉM DE TER SÓ UNS TROCOS AINDA POR CIMA É UM IDIOTA?
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<br />Paula Teixeira da Cruz aparece em segundo lugar na tabela. A ministra da Justiça ganhou mais de 360 mil euros por trabalhos que fez no ano passado. Além disso, a também vice-presidente do PSD é a governante que mais dinheiro tem no banco em depósitos a prazo: mais de 900 mil euros. Logo seguido de Miguel Relvas, com 751 mil euros, e de Vítor Gaspar que tem em poupanças 655 mil euros. Paulo Macedo sai do ranking, mas porque grande parte do dinheiro tem investido. Em depósitos tem 363 mil euros, mas tem mais de um milhão em acções e participações. Os dez ministros todos juntos têm mais de 3,5 milhões em depósitos bancários.
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<br />Finaliza com VAMPIROS....
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<br />Quando uma estrada tem mais 10 x o dinheiro de 10 ministros
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<br />ou uma câmara gasta mais em 2 edifícios que as posses de 10 ministros
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<br />investigue-se porque é que os 10 ministros têm mais relevo?
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<br />O inútil mundo dos blogues!
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<br />(exclamativo....)
<br />ou seja um utilitarista
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<br />é útil come-se é inútil cospe-se
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<br />Neste blog não há diálogo, há monólogos sucessivos ou sobrepostos.
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<br />ou seja um blogue deveria ser um meio de diálogo entre mudas gentes
<br />analfabetas...é um ponto de vista...limitado...mas é um pontinho
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<br />Na verdade em todos os blogues que já olhei....
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<br />olhou não escreve leu...
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<br />olhou ...porque a opinião dele como de todos os bloggers
<br />egotistas por natureza como os membros dos gangs (revolucionários ou não)sobrepõe-se à dos restantes
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<br />olhou porque obviamente não são dignos de consideração
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<br />não são humenos nem como ele humais
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<br />Este meio nasceu (mito do nascimento (interessante neste tipo de patologias...ego absorventes)
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<br />para divulgar os «diários» íntimos, ou políticos, de alguns adultos, para tornar conhecidos egos frustrados no anonimato ou ainda para amplificar o ruído dos «formadores de opinião» com esperanças políticas.
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<br />(revelação inconsciente das suas razões (obviamente não considera outras opções o que é válido para ele é válido para todos os restantes)
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<br />(fraca capacidade de empatia com quem que não partilhe as suas "taras" "ideológicas"
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<br />Se quiserem um meio de debater com alguma seriedade, se é que isso ainda é possível e útil, só com listas electrónicas temáticas e moderadas,....ou seja messias complex
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<br />eu tenho a solução das soluções
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<br />"a solução finale" ou outra mais maninha
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<br />pois um bando de desocupados,(pois a conversa de café é causa de desocupados)
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<br />onde talvez eu esteja incluído,
<br />(auto-flagelação para tornar visível a auréola de mártir
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<br />eu que sou como vós mas....apesar disso especial
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<br />dedicam-se a ocupar estes espaços
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<br />(um anti-grafitter porque mesmo os espaços inexistentes têm de ter ocupação e útil...
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<br />com considerações inúteis, quando não insultuosas e imbecis, o que penso não ser o meu caso.
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<br />não não era o seu caso
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<br />é um caso de estudo...agradeço
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<br />atempadamente
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<br />vou utilizá-lo
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<br />lamento não pagar nada....
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<br />O Golias na sua diatribe anti-soarista tem muito menos complexidade em termos de .....
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<br />provavelmente tem menos problemas
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<br />sociais sexuais etc etc ...
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<br />ASMO LUNDGRENhttp://www.blogger.com/profile/11115530487724676652noreply@blogger.com0