Master Lock Instruction 647d

Introduction to Social Weeks Diocesan VII - 12/14/16 October 2009

Stefano Franzin

's been 55 years since the death of Alcide De Gasperi, for us a coherent and courageous witness of Christian politics, a commitment in writing in that location, social and cultural-oriented social teaching of the Church which was a vital contribution to the construction and consolidation of democratic institutions and the development of our country, Italy.

remember him believe that there is still a live link, that does not make us nostalgic celebration of the end of a season in which, again, there was a fruitful political and social Catholicism, is a thread that now seems very thin, almost dissolved, is undertaking Specifically, passionate, humble, responsible for man and for the community.

"The duty to strengthen the consciousness and behavior of free people, honest and informed democratic choices: we can do resonate in our minds the words of De Gasperi, capturing the vocation to which many have been called in the past and we think can be today. A call to the responsibility and the clear awareness that serve a population also means helping to overcome their egoistic tendencies and the unjust inequalities by giving precedence to the reasons of solidarity.

agenda of hope for the future, economy, politics, work and the presence of Christians, is a title challenge for a historic moment as challenging. The social week brings this heading because, by becoming part of the proposed national trend, we would like to reflect on what went wrong and does not work in key areas of our society, and confront what we can do to jump-start development, not only of 'economy, but the entire society. All this according to the method of "seeing judge to act" and shared priorities, as elements capable of making an agenda.

The work of preparing this Social Week was therefore difficult, not because of organizational reasons, but the complexity of the possible contents and for the moment we are experiencing. There are several issues of concern, both in reference to old problems often that the crisis has helped to unravel further, both with respect to the standstill on the institutions and politics, made more dramatic by a level of conflict that has lost Having regard to the reason and the size of the problems.

In this regard let me say, however, that if it is true that this moment of crisis we are experiencing is not simply economic, but of values, ethics, then we must equip ourselves for decisive change of course, must convert to a new way of interpreting areas of social action, institutional and economic. This new way for us based on the social teaching of the church, we accept a first restoring ethical and cultural shared as possible from which to draw new avenues of work.

The magisterium rejects same areas as areas in which social and political commitment of the laity. Here again we must not linger over whether or not the religious community, and thus its own church, can be expressed as a subject of social and political culture, we must ask ourselves now rather than lay people knowingly fail to take seriously the responsibility to pursue their vocation and social policy inspired by the Christian faith. This does not generally referring to Christian values, or interpretative statement privileged, but in exercising that vocation with the facts because "it is from this that we recognize."

On the other hand, even taking advantage of the stresses of our pastors and laity should fuel more in different forms and opportunities that Catholic social and political risks suffocating definitely caught between a misunderstood church interventionism and the pressures of ethical relativism trying in every way to drive out the private operation and the promotion of those Christian values \u200b\u200bwhich are fundamentally human.

Animal Gential Gallery

The conference proceedings of the first night of Diocesan Social Week. The report of Bishop Paolo Doni

of Bishop Paolo Doni

I think that nobody expects me to be a lesson in the sociology of complex subjects and away my powers, as are the themes of Economy, Labour and the general policy mentioned in the title. This prime is the first step methodology: a tip to "in-depth look" on the current crisis. Already
prof. Bruno Anastasia, an economist, offered a reading from the current crisis, by the competent authority. I play my role as one that can give "an in-depth look" at the "Christian presence" (and I might add, of the Christian community) in this situation of crisis. L 'event you are celebrating it, the 70th Social Week of the diocese suggests that the in-depth look consists in' being conducted "by Christians."

I was thinking this was your request and more convenient for the door to "enter" in the subject when I was taken aback, like you, by the encyclical of Benedict XVI "Caritas in Veritate" (CIV). Street Mission which seemed, in fact, a valuable guide and authoritative. While not steal anything from the presentation of the encyclical that you will do with Msgr. Mile, it seemed appropriate to take some good points, with specific attention to the method followed by the Pope and, with you, I try to think out loud. So I divide my reflection
aloud at two points:

- The current crisis is viewed by Caritas in Veritate
- Christians and communities in crisis.

1. The current crisis is viewed by Caritas in Veritate.
The encyclical, the third of Benedict XVI, is a social document. As such it follows in the wake of all the documents of the Magisterium of the Church in social matters (the DSDC) starting from the Rerum Novarum. Pope Benedict is very keen to emphasize the continuity thimble teaching, although updated from time to time with the changing times and social issues. In particular, the new encyclical is in continuity with two major documents, which commemorates the 400th anniversary and 20: Populorum Progressio of Paul VI (1967) and Sollicitudo Rei Socialis John Paul 11 \u200b\u200b(1987). The content of the encyclical is "integral human development in charity and truth," as the title. We do not enter the merits. What I wish to highlight is the method, the approach that the text of the Pope travels to speak of integral human development. Approach that has already been mentioned in the title: integral human development (remember how the two documents were intended celebrated and claimed the entire development as a sign and guarantee of its ethical, that is their goal to the good of man and society) is given as to its interpretation, the theme of charity, that is the will of good for humans and, even more, stating the truth and demonstrating that this is the specific optical link, its Christians and the church .. It 'just that this link is the new encyclical. Benedict XVI calls but also the whole DSDC as "Caritas in veritate in D Social (n 5).

entire document revolves around two complementary principles:
- the Christian faith, with its uncompromising biblical foundation, can not become charity, that is real good for the individual and for society of men
- The "good" people and society, it is unthinkable, much less buildable, except in the love and truth, that is, except of ethics based on the truth of man and things, if not also be the result of ethical ideologies and / or power and they will not build the good of mankind. Starting
and weaving these two principles, the Pope identifies' the word that appears at the Church and Christians "in the world today. It 'a sensitive issue, already addressed by Paul VI and John Paul of the jurisdiction of church, social king.

rising to the top, the encyclical from two arguments are intertwined: one socio-cultural character of the other ecclesial and pastoral. We can quickly trace separately show ..

The first argument comes in the reading of the present moment, marked by globalization ("the explosion of worldwide", # 3 3). Constitutes the real novelty of the most significant moment in history that mankind is living. The global interdependence, he says, is not simply a geographical phenomenon, not only tells the size of economic interdependence, but it is a phenomenon cultural take-off which determine the setting of the current culture trends. The trait that most distinguishes this culture of worldwide interdependence is what he calls "a new ideology of practice: the technocratic ideology (n 14) that now comes in different versions and conflicting. The Pope writes: "From 'technocratic ideology so prevalent today, Paul VI had already warned aware of the great danger of entrusting the' whole process of development to technology alone, because then it would lack direction. The technique, taken in itself, is ambivalent While today would be inclined to entrust the entire that the development process, from 'there is more to' emergence of ideologies that deny in toto the 'very value of development, as radically anti-human and merely a degradation. This leads not only to condemn the distorted and unjust way in which men sometimes directed progress, but the same scientific discoveries, which, if properly used, could serve as a 'growth opportunities for all. 'S idea of \u200b\u200ba world without expressing lack of confidence in development' in man and God 'and then a serious mistake to undervalue the human capacity to control the distortion of development or to ignore the fact that a' man is constitutionally leaning toward 'being more. " Idealizing technical progress, or contemplating the 'utopia of a' humanity back to 'original state of nature are two opposite ways to separate progress from its moral evaluation, and therefore our control. "(No. 14). In other words, the ideology of technocratic highlights for some, the development and research of "having more and more", while other justification for the persistence of poverty and underdevelopment. The development and underdevelopment instead, the Pope says, depend on choices made by men, not absolute, and imponderables, by luck or by fate, by destiny, they are choices that always involve the responsibility Human (No. 17), ie they are actual people who make moral choices.

The consequences of this global culture marked by the ideology of technocratic are recorded on all fronts and in all parts of the world. On the economic front: one is a limitless accumulation of economic assets, the other increasing poverty due to lack of resources and technologies ("the world's wealth is growing in absolute terms, but increasing inequalities (n 22)). On the social side: on the one hand, the defense at all costs to the economic well-being by those who have acquired the other, the "reduction of social safety nets" (No. 25), as saying that the rich become increasingly rich and assured, but those who are poor are getting poorer and less guaranteed. This is true both for the people, as production companies, such as for social groups and states. And 'under the eyes of all what this policy and this practice produces: exclusion, crime, violence, human degradation and moral, robbery of raw materials, up to social uprisings, revolutions, and finally war. All this, of course, justified according to the technocratic ideology as a "necessary evil" or "smart damage".
On the cultural side: on the one hand, the coexistence and interaction of different cultures that are enriched (or can be enriched) each, the other a cultural eclecticism. "Eclecticism and cultural leveling in the separation of culture from human nature. So cultures can no longer find themselves within a nature that transcends, ultimately reducing the 'man to a mere cultural. When this happens, a 'new humanity runs risks of enslavement and manipulation (n 26)'). Also with regard to ethics, the consequences are plain for all. Ethics, the daughter of the ideology that promotes technological overdevelopment and underdevelopment justified, is an ethic to delphini usum. The Pope is even talk of abuse of the adjective "ethical" because each group even each person can construct an ethic and has the accuracy or even truth.

It 's a structured reading, as articulated and complex is the moment of crisis that the world is experiencing, and how complex and inconsistent state of the world today. In this complexity, the Pope seeks - but it is now that the church does this kind of reading - the common thread, the element that links the phenomena and explains them, the deep matrix. Taking up John Paul II, Pope Benedict speaks with finesse terminology, a low anthropology, that is an image or conception of the man who says yes to an aspect of truth, but who lacks the capacity to see and accept the whole truth of man. Is it true that man lives for the economic and productive life and relationships, but not true that this dimension is the first or, worse, the only dimension of human living and working. The development of man and the world is not reducible to increasing production of economic goods. The man, society, world, life is more than the quantity of goods produced and accumulated economic wealth, it is not true that all the existential and social dynamics is governed by the criteria of the economy. In other words, anthropology is a true, global, it must be acknowledged and prosecute. On this triad - that is, that the development of man and society is not reducible to size is to increase economic production but harmonious of all human dimensions - you read the most beautiful pages of the encyclical. It is this global anthropology that is not ideological in nature or function, but accepts the truth of man, is the foundation of ethics, ethics, precisely because of this anthropological foundation overall, it is not true because it is the church and Christians, but it corresponds to reality and is, therefore, the only one able to identify and pursue the good of mankind and humanity. Tout court is the "common good".

Pope ends this reading of the situation of the company and the world saying 'The truth in love is a great challenge for the Church in a world of progressive and pervasive globalization, (n 9), thus reaffirming the inability of the Church to remain aloof and even claiming it to the right and duty to be interested in these issues., in that the good of man and man.

The second argument, following the first, concerns the Church and Christians, given the complexity (confusion) of the present moment. The Pope points out, first of all, a difficult, almost an incapacity of Christians to read, to understand more, and worse still, to work properly in it, but in the right direction. Beyond the words of the Pope is when we see ourselves in our local churches, parishes, groups of training: the suffering of 'helplessness' s aphasia, distrust at all levels, perhaps Christians and Christian communities living in Italy they are - we are - particularly afflicted by this feeling of embarrassment or even fear. The Pope seems to disagree with the choice of silence and the attitude of fear. The present time is kairos, that gift of grace. The events are difficult for us to read are real signs of the times " to catch operating with confidence. There is no need, however, to make this a voluntary or superficial optimism, serving the perspective of faith. It injects a new element here compared to previous documents of the Magisterium: attention to the spiritual dimension of human beings and society, which is size of the human person (as anthropological) and of course the Church is the guardian and promoter. He also lives the spiritual dimension, which is placed next to all the other dimensions, even the permeates and transcends it. John Paul said that this dimension is the true guarantee of the qualification "human" than any other dimension and every human reality and social, and it is also true guarantee for the recognition of rights and duties of man. The highlight of this essential dimension of being human, that is spiritual, not a demand for a particular religion (in our case, Christianity), but a finding anthropological evidence comes from the story.

why the root cause of poverty is to be found only in the first instance and the element of economic productivity, as he says and wants the ideological dominant today, but in denial, in denial, in the non-recognition of a constitutive element typical of human beings, which is its spiritual dimension. This dimension enters every corner of human life, including economic data (cf. the experience of the gratuity of the gift in the economic sphere) as a reference to factors that are not economically quantifiable ..
"Poverty is often caused by the refusal of 'love of God, an' original tragic end in himself of 'man who thinks he is sufficient unto himself, or merely an insignificant and ephemeral, a" foreigner " Build in a universe by chance. L 'is only when man is alienated or detached from reality, when he stops thinking and believing in a foundation. L 'humanity is alienated when it relies on projects only human, ideologies and false utopias. Today a 'humanity is much more interactive than past: this proximity must be transformed into true communion. The development of peoples dz ~ ende mainly from the recognition of being one family working together in true communion, consists of individuals who do not live simply 'next to a' more. "(No. 53) At this point we

enunciate, as a theorem, this time reading the thicket by the Pope which may arise from reading the "agenda of hope," of which we speak. Can be formulated in 5 points.:

- globalization is a real fact, at all levels, particularly at economic production (through the Finance Office)
- the crisis that humanity is experiencing can not be global, with the economy, finance all aspects of life and social life are called into question, the crisis is so economic-financial-commercial, but is even more of a cultural nature, even ethics ..
- the world needs a new ethic, not the daughter of ideologies and / or powers, but an expression of human truth, only then will they want and ethics that seeks the common good;
- the task of the church and Christians to understand this is a sign of the times that God gives, to "enter" the current complexity with what is "proprium" of the Church: the development of appropriate ethics, thought "together" in a continuous dialogue and dialogue with all the "reasons" of man;
- ethics, or the search good for all men and all men, is' an expression of charity, that is the will to do good, and as such, for Christians, springs directly from the Word of God, by faith, liturgical celebration, the gift of the Spirit . How to say that the church and for Christians it is not an option but a requirement of fidelity to God and man, according to the Gospel, and according to all the Tradition of the church.

2. Christians and churches to address the crisis.
When told how reading the current situation, even with the help of Caritas in Veritate, offers our Christian communities and two additional indications:
An indication of content, which is the ethics process up to date, from "offer" or "propose" to all men and all of society. An indication then that method can be summarized with the word "together". With a warning to say it now: the method is not optional: it is necessary for the content. The method is already of 'ethics.
Before we get into this point, I like to remember that our Church in the northeast do not start from scratch on this track. I recall the first meeting of the Church of Aquileia (in 1990), where they spoke of "new evangelization", where many of the things that today we are saying with pain had already been sketched out then (maybe not with the clarity of today, but with profound ability listening and planning), not only in content but also in the method (which I referred to that group). Perhaps if he had made more operational experience in our churches, we would not have been caught so unawares by social factors which even then could be seen.
proceeding in glimpses, for points, so perhaps too much school, because I am not aware of new things to say none of those present.

First of all, it's the same faith of Christians and the church that gives birth to a passion for the good of man and society as a whole. The Word of God proclaimed, read, prayed places the believer in view of God, the Father who wants to (and His will is effective!) The salvation of all men, who are his children. And salvation, we know, is not a spiritualist, and even futuristic thing: it is the total good of man in this and the life. The celebration of the Eucharist and other sacraments nourishes and supports the will of believers in seeking the good of the individual, as well as that of the family, society and the world, the cosmos. It 'been said: "It is not possible for a Christian to say the Our Father and then not to enter into life with a will to do good" (Bishop John Nervo). To say that the attention the company was announced by faith, the Eucharist celebrated by the love shared. "As long as Christians will gather Sunday to celebrate the Holy Mysteries will not be less than their passion for the good of man, for the common good." It 's always been the case in the history of the church. If not, faith becomes an abstract idea, the Mass rite aesthetic a charity philanthropy evanescent, in other words, Christianity is useless.
The Church and Christians to "come" in the real world do not commit invasion of the field, do not come out of their skills (the Church remains in the sacristy, deals with spiritual matters). On the contrary, Christians and churches must, by fidelity to their faith and the Word, and enter the world of that historical event. The problem, if anything, is to enter it correctly. The correct approach

of human affairs, was born to a Christian church and for the clear understanding of their identity and mission. The church, which is a community of believers, not is a political entity, not a trade union group, or a cultural club. Its identity was born from the shared faith, his mission is the proclamation of salvation becomes practice of charity, that is good for the will of man and all men. The charity, in the sense of good will, is the single criterion that inspires and moves and evaluate the choices and work of Christians and the church. In other words, in criterion underlying ethics inspired by Christianity. The Christians and the church, therefore, come (or may enter) in all the realities of life and society under the ethical competence, ie the potential and needs to come in the choices who each person, group, were completed or can be done that are motivated by the desire for good and tend to the realization of the good, the second possibility, that the responsibility for each. This is - Pope John Paul II said - "the word appearing in the Church", even in social king. It is a word that is not opposed to the other "words" (those, for example. Of science, politics, economics, etc.). But rather a word that wants to speak with all the other powers, for the good of 'man and society and involves all the skills challenges. Benedict XVI adds the word "ethics", the word "spirituality" that the reference to the typical size is unique among human beings: the dimension of the spirit, which adds to the goal of good, even in the economic sphere, the aspect of transcendence.
If the good willed and achieved is not even transcendent, it also develops the spiritual dimension of man, but rather to deny or mortify, it would be really good.

the word appearing in the church and Christians are "unique" in that it does not compete with any other subject and that the church's words do not compete otherwise. E 'for this uniqueness that the church and Christians can not remain silent in the face of social events that touch the lives of individuals and society. If there's no word ethical and spiritual of the church and Christians, there is a risk, historically demonstrated, not to identify the tracks for real good, for the common good. This might pass for real good, but rather only has one or more aspects of property, perhaps the semblance of common good and that when it comes to personal choices and / or social structures, mockery, choices that affect the everyone's life.

Now comes a difficulty we all know and experience, not without suffering. Many times the same reality, the same choice, the same law appear just and true by someone, in one aspect, and wrong for some other or to other aspects. There clashes that with ambivalence, with ambiguity, with a limit of every choice and human reality. There is no one who does not realize the real drama of this finding. And 'the major theme of truth as a solid foundation of ethics. In the absence of any ethical relationship with the truth seems arbitrary and, therefore, not acceptable to all, much less tax at all: the danger is always that the intransigence of totalitarianism.
Faced with this fact many times you end up choosing the streets of compromise, the reference to partial truths, "for a quiet life" they say. The social life seems to have to find a point of coexistence possible levels always lower or reduced truth. There are those who theorize that there is no alternative to the road of compromise. This relationship of ethics to the foundation of Truth has always been interested in the ethics expert, but beyond the theoretical sciences closely affects the social life, and deny the possibility of coexistence between citizens of the same city.

Caritas in Veritate not enter directly into this doctrinal issue, but not ignored or dodges the question. Indicates a road, obeying the pastoral aim of the document. And 'the way a practice is possible and correct: what we may call the management of diversity, contradictions and oppositions. They are "normal" in history would be utopian to dream a different world, an ideal. The first problem is to achieve a uniformity of thought, evaluation and behavior and even the development of a system of ideas, those principles that can be recognized and accepted by all true. The problem - perhaps more modest, smaller but perhaps more real - is to learn a relationship between diversity, even radical (let's not forget that this ability depends on peace and war is born from this failure). The world is made of diversity, different people, different cultures, different faiths, and even the ethics are different. E ' made of different truths in ethics, not just the theoretical truth. Here today we are all faced with the necessity, urgency to develop an ethic which has as its objective to develop rules and methods to allow any differences to live and not to each other the war (there are too many wars, of any kind, actually, and many others are on the horizon). I believe that it is not just an 'ethical goal, but for us Christians, also a target of spirituality. Anything else would be a declaration of war against those who are different.

The Pope seems to begin with the word "Truth." Truth is a theme Benedict XVI. What will the Pope when he speaks the truth? Writing with a capital letter makes it clear that the Truth is, first of all in God, even God himself. It is not written in books, not a system of ideas is not the fruit of conventions, agreements, consents. We Christians are told "I am the Truth" and Jesus is the Word of Truth transcends everything and everyone in that is bigger than any of us can understand and accept it is just transcendent. This qualification does not say it, the Truth is out and away from the realities of the world and history, but that it goes beyond the boundaries of human and historical reality. E 'in it, but it's over. For us Christians, the Truth that is Jesus Christ, is not a teaching but a person, a person who calls and offers an opportunity to be successful, but to possess it without thinking ("Do not hold me," says the risen Christ to Mary Magdalene ). The truth, for us, not a thought, but a meeting experience that always puts a strain on our beliefs, our judgments and always asks to go further. Besides the already owned, the already thought, the already experienced. . . all'escaton up when we finally feel that Christ is all in all.

Meanwhile, the paths of life and history to us are asked to "colligate fragmenta" fragments of truth (with the lowercase v) which are in all reality, every person in every culture and religion.
In other words, just joining the Truth, comes an ethic that is founded not on the imposition of what is considered right, proper, good, or on the resignation and passive acceptance of diversity, much less based on the contrast and the struggle between different positions, but, in contrast, is based on the meeting, the comparison, the mutual sharing of reasons .. We can already say with certainty that, when a choice, one law, one faith, and any other reality or human structure is imposed on someone, when creating divisions and conflicts, and perhaps justified as necessary for the future, when it produces misery, destruction, poverty, hunger, division, when creating "friends" on one side and "enemies" the other is certainly not good ethics and fair. In the end it appears that it is a sign and instrument of power, to impose itself, becomes violent. Conversely, we can say that when ethics is based on the acceptance of diversity (or rather the people who are carriers of some diversity of all kinds), listening and comparison of the reasons of others, namely the dialogue, and in Thus, identifying the right choices, those who have not to penalize anybody, then we are faced with an ethic that will not have been good overall, has not drawn on the Truth, but at least he walked toward it, with incremental steps .
Christians and Christian communities have the opportunity, because we have the tools to become experts in ethics from her own faith, which becomes charity (CV) in relation to all areas of human life, all problems that affect the quality of life of individuals, families, society, the world and the cosmos.
In other words, the correct ethical and effective, you can only putting with each other to compare between different reasons, but all moving towards the goal of the good of the whole man and all men. Dialogue, listening, confrontation is not a strategy, not a renewed modern because eventually everyone will continue to hold their own reasons, are the way for each to grow towards a greater good than it already had, or thought to possess, at the beginning.

More specifically, I think of the indispensable presence of bodies of communion and shared responsibility are the pastoral councils of our Christian communities, dioceses and parishes of membership groups that cultivate the youth training and adults. Often they are realities, which often languish in positions away from the grayness of the world, from people's lives, unable to say a word. The output from these situations of insignificance is there, within reach: just take the Gospel and the push to get together (teamwork) engaging in dialogue (not opposed) positions and beliefs which are also present in the same group and the Christian community itself (as well as within the same family!), and then open in listening to the "poverty" and diversity in their country people of different ages, color, status in society, of different religions ...) because they are all bearers of a "truth" that I \\ we have not yet. Listening, the comparison round, put a strain on our ideas, our views discounted, and our habits .... It allows to make real progress, to identify together toward the common good.
Experience says that the Christians in their community experience this journey, this style, this method, then become, in the structures and public institutions, dealers, real democracy, true to the common good and never accept to become obedient to the powerful (or bullies) on duty.

Conclusion.
Agenda of hope for the future does not pass through the individual chapters (the economy, employment, politics) that, among other things, are just some examples of the global reality of the world, but goes by, more radically, through the work of drafting of "global ethic for human beings", that is for the common good.
But the development of this ethics proper and effective that can save the world, you can simply "together". It is not a question of style: the essence of the dynamics of ethics.
"Together" at, first of all, the individual person: everyone can and must make in his life the quantitative requirements, and working with family dynamics and emotional, with the demands of the psyche and, even more than his spirituality. The common good, the salvation of humanity begins inside the individual.
"Together" and then at the level of the Christian community must overcome every separation, for example, between the announcement of the Word, the celebration of the Eucharist and the life of charity, but also priests and lay people, including theologians and ordinary people between pastors and faithful, which does not mean to overlook or eliminate the identity, the charisma, the mission of each, is only the Gospel imperative to abolish identity that create separation and contrast, positions of absolutism, fundamentalism that close any possibility of meeting others.
"Together" Finally, social and political positions are not moral cultural (ideological) social policies and practices that arise from conflicts and creating enmity. This opens the chapter of the delicate choice of policy instruments (parties and coalitions), and even more ways to stay inside the instruments chosen. The Christian, and still more the Christian community, they will never lie down uncritically all the choices and positions of parties and coalitions.

Christians and communities have the right credentials to become experts in ethics (ethics because is always an art), and to the communities and Christian organizations real gyms or laboratories for the common good in ethics. I think pastoral councils and all other bodies of pastoral participation, I think of the training groups (youth and adults, couples and families, professionals). What formation is reduced when it comes to combine faith with their lives for the good of himself and others, that is for the common good? And how can you do if training is not done "together"?

The surprise will be great if Christians and communities, we take this road with confidence: you will only see a new meaning of the Church and of Christians in society and history, but you will see - even before - a new vitality in the faith, and pastoral, it will spring up unexpected new vocations not only to serve the Church but also to serve the company in the world. And
'This is the hope that moves the Caritas in Veritate of Benedict XVI. And 'This is the hope that moves each of us .

Shoes To Wear Hyperhidrosis

The conference proceedings of the first night of the Diocesan Social Week. The report of Dr. Anastasia

of Bruno Anastasia

An economic crisis? Not only that ... an in depth look is difficult. The current crisis is a challenge and an intellectual no accident has generated a vast production of interpretations. It is not easy to see - right up in bottom - what happened / is happening, much less pre-see for sure what it will be the outcome.

The reason for these particular difficulty is that this is a crisis, "global", not only because it involves (involving) the economics of the whole world, but also because it deals with (and partly depends on) other dimensions: geopolitical and social, not only economic and financial. Expose and discuss it is therefore difficult task that requires extensive expertise. It seems to be at a turning point in history, not just the business cycle. And though the story is easy to understand ex post, but while it does, and takes place ... it is much more complicated.

The harsh 2009 recession

So let us first briefly to describe this crisis. What we refer when we speak of the 'current crisis?

The macroscopic phenomenon is so noticeable: in the western world in 2009 was by far the worst year - in the last 60, after the Second World War - as a dynamic production, incomes and consumption. There was a clear negative dynamics: decreased fuel consumption, reduced international trade, collapsed production, decreased revenues. This time there is no doubt: the word crisis, recession are usable by the way, in a distinctive way. We went back: in a recession, in fact.

The world GDP in 2009 is projected to decline by 1, 1%, that of developed countries by 3.4%, 5% of that of Italy. And the forecast for the Veneto and Friuli are aligned with the Italian average, with a decline in each region around 5%.

The debacle was not limited to the West: involved - albeit with less intensity - even the so-called emerging economies (now revealed) of the large countries of the developing world - China, Brazil and India - that have slowed the race . But they continued to move closer to our standards of income seen ... that we (the West) we went back.

The drop in demand - namely the contraction of consumption, investment, imports - has generated a tremendous drop in production which, in turn, led to a significant reduction in employment levels.

Millions of jobs have been erased, and others are in danger, in Europe and America. It is estimated that since the beginning of the recession - from about mid 2008 - are gone now (Fall 2009), nearly 3 million jobs in Europe and nearly 7 million U.S.. Consequently increased the rate of unemployment is now close to 10% in the U.S. (15 million unemployed, double the 2007), is over 9% in the euro area.

The comparison with the '29

Mai, after the Second World War, was recorded in the West such a disaster. This has led scholars to compare the current crisis with that of '29: the similarities in behavior and indicators in the first 15 months of crisis - the dynamics of industrial production and world trade - are impressive. Different, since then, there was certainly the reaction of governments and in particular the stance of monetary and credit policy, this time intervened massively to avoid insolvency megabanche of which, with serious (and unpunished) managerial imprudence, had accumulated excessive risks. If allowed to fail would have dragged along with it an avalanche of investors and a general collapse of confidence. The State has - at least so far - a short circuit prevented the general market. But in '29 the economic policies undertaken by states have prolonged the crisis: the monetary tightening caused bankruptcies and a frightening increase in unemployment, protectionism - the illusion of protecting the national economy through import duties and competitive devaluations - Penalties the most competitive industries, oriented to commercial transactions and international production; weakened the purchasing power of consumers, because tariffs and devaluation made imports more expensive, he created a climate of increasing international instability, the dramatic premise war.

The immediate source of the crisis

immediate origin of this decline is primarily the financial crisis exploded in the context of Anglo-Saxon, English and American, with the emergence of serious difficulties in some mega banks (HSBC, Northern Rock, Lehman Brothers - it had accumulated a net debt of 600 billion, about 1 / 3 of the entire amount of the debt of the Italian State).

The roots of the crisis can be traced back essentially to the credit management practices prevailing in particular in the United States, with the granting of housing loans in amounts too high for anyone to proceed with the purchase or renovation of housing. And mortgages, however, able to finance not only the spending for home consumption but also "normal" because they "guaranteed" by the expected increase in the value of the dwelling, by reason of a market and then pulled a sale price expected to rise in progressive (as opposed to purchase). The growth in housing operated by carpet for a thriving financial market of securities representing debts connected to the mortgage market that was thought immune from the risk - related to differences in creditworthiness of borrowers - because that risk was appropriately divided and mixed in special packages with other types of bonds, less risky . Thus it was thought that systemic risk was under control and potentially harmless.

But at some point the demand for housing began to fall, to market saturation and, in general, for a return to favorable market conditions demand. That 's what happens all the time but you always tend to forget: they had already learned the Dutch in 600, while the financial crisis resulting in the huge and disproportionate increase in the value of tulip bulbs. What did they learn? That no good for the price can grow indefinitely powered by unidirectional expectations.

When the decline in demand has materialized, by the book, it dragged with it a widespread and worsening economic prospects of a large section of population that has begun to consume less and, above all, not pay the mortgage repayments.

The bursting of the housing bubble brought down the market value of bank shares, with this chain has collapsed all over the securities market.

The stock market values \u200b\u200bhave been reduced to 30% of the pre-crisis. Over the assets of the banks have huge holes generated due to the combined effect of the increase in "suffering" (bad loans) and the collapse of the value of their investments.

It was therefore blocked credit, you are rarefied means of payment. It has rapidly affected the real economy, ie factories, offices, the world production. As long as governments have not taken charge of the situation in various ways and have not provided, at rates close to zero now, plenty of liquidity to enable banks to cleanse their balance sheets. So Originally private debts have become public. To finance the states have increased the issuance of public debt securities that were purchased by banks, which thus improved the composition of their assets, reducing the weight of risky assets, namely those involved in the outbreak the housing bubble.

Other critical factors.

imbalance in income, the geopolitical changes, the virtual economy. But it was not only this, that is, only a big financial crisis. At least three other aspects need to be remembered, not only to grasp its nature cyclical.

First. The growth of U.S. consumption, thanks to easy credit was a sort of shortcut to the road "normal", physiological, which depend on the dynamics of consumption from income and wages. Thanks to the boom in housing values, American consumers have increased without at the same time there was no significant growth of average wages. It was a shortcut to take high-demand ("doped", in fact), in the face of a social situation characterized by a continuing strong polarization of incomes and wages, with the growth of the clumps to the extreme: for low-income immigrants and low-skilled, higher incomes for highly skilled workers.

A second factor to be mentioned, emblematic of new events and fraught with consequences, is linked to the unprecedented global imbalances. Not the traditional gap between the North (rich) and South (poor), but among investors / exporters (primarily China, Germany, Japan, Russia, Saudi Arabia) and consumers / debtors, countries that - as the saying goes - "live above their means. " Recall that 70% of savings in countries with trade surplus is "absorbed" by the U.S. external deficit. The financial sector has managed for some years to accomplish the miracle of making compatible the convenience of one to save money (to finance their customers) and the other to consume. But the crack has already certified the medium-term unsustainability of this situation and the need, now, a strong adjustment.

How can this be adjusted? The 'best' is to a "soft landing: China to accelerate domestic growth (+ consumption + welfare) and exports by reducing the accumulation of dollars, becoming the engine of global demand in fact, the United States by reducing the consumption and hence imports reduce the external deficit and meet their savings, investments and production. Part of this best-case scenario also expect a gradual adjustment of exchange rates, with falling dollar and euro and the yuan rising.

We are in the desirable range, not sure of the forecast. Other scenarios can be envisaged: that the crisis is found to be transient and you try to continue as before, at least until the next speculative bubble, or who, like Japan in the past decade, it is screwed into a deflationary spiral in which expectations of falling prices holding back any initiative, or that, conversely, a blaze inflation - means that in the 70's has reduced the value of the stock of dollars earned from Europe in the 50s and 60s - face now as a disadvantage China (Chinese dollar reserves amount to over two trillion dollars, about 15% of U.S. GDP).

Finally, there is a third aspect to remember. That helps explain why the world of economic value is increasingly unstable. This third issue is the value of knowledge, information, communication, the so-called "intangible assets", the cost of reproduction tends to zero. The more of our shopping basket is composed of intangible services (information, knowledge, communication) is more exposed to the dynamics of fluctuating values \u200b\u200bresulting from the inherent difficulty of "protecting" the stability of the price of products easily replicated and spread them up at the cost ... zero (Look at everything that happens with music, software etc.).. Knowledge is expensive to produce it, but, once produced, it is difficult to hold and (if not built into machine) and it is easy for clubs to costs and revenues of 0. This is not an economic issue, not related to the history of finance, it is rather related to technological and social - in the overall transition from Fordism to post-Fordism - but it is the multiplication factor, the real important factor for some, an environment where uncertainty and risk are sovereign.

conclude the diagnosis: a crisis like all the others?

A minimalist point of view says that this is a crisis like all the others, just a little 'more intense quantitatively. What is physiological for the capitalism go up and down. And that everything will work out with a little 'patience and so much optimism.

An opposite point of view says that nothing radical will be as before, that will change not only the policies and rules of finance but also the conduct of all: this second point of view sometimes gives the impression that you are exchanging the crisis with the revenge of ethics.

I tend to think that this crisis will have important effects, but do not expect too many incentives for the conversion of styles life. Constraints are not enough if you do not want (or can not) open your eyes.

Some figures on Italy and North East
And Italy? And the North East? We are too interconnected, linked to the rest of the world not to have been deeply affected. The crisis started from Wall Street has arrived in full and fast also to the economy of our small businesses, our industrial districts, through three belts.

The first was the reduction in global demand and therefore the opportunities for our exports. Veneto and Friuli together exported 24 billion in the first six months of 2009 against 30 billion during the first six months of 2008: - 20%.

The second operational belt has come through the difficulties of access to credit and changing expectations of employers: this has resulted in a sharp decline in investment and hence in the demand for intermediate goods.

Finally, even firms producing for the final market have had to deal with the fall in consumption.

Less exports, less investment, less consumption means fewer jobs at the end. Compared to the overall levels of employment pre-crisis, we can estimate a fall in Veneto and Friuli at least 70-80000 units, but only at year end will be possible to have a budget done. Certainly have been involved, particularly in the first phase, especially workers in the secondary sector (manufacturing and construction): then males, and often foreign. Increased layoffs: in the first nine months of 2009 more than 30,000 workers involved in the Veneto and Friuli by individual or collective dismissal, which were inserted into the appropriate lists of mobility, more than double the figures for the previous year. Increased suspensions: nobody knows exactly how many workers in the Veneto and Friuli have been made for some period in layoffs: we can hazard an estimate, for 2009, a number not far from 100,000. Decreased recruitment: decreased much of the use of fixed-term contracts, has declined to replace workers who have resigned or have retired. Decreased the transformation from apprenticeship contracts or fixed-term contracts indefinitely. The reduction in recruitment and processing has made it difficult for young people entering the labor market.

It 'obvious that, as a consequence of the above, the unemployed have grown: from 103,000 in the second quarter. 2008 to 137,000 in the second quarter. 2008, 30% more. In Veneto in the first nine months were submitted nearly 100,000 applications for unemployment benefits by people who were made redundant or who have completed a job dependent term. But not all redundant, not all workers have completed the necessary requirements - insurance and contributions - for access to unemployment benefits.

forecasts circulating talk of a possible recovery, however, without recovery of employment. It is expected for 2010, a situation most likely even more difficult on the labor market. Also because the strong appeal to the suspension, of layoffs, has certainly limited layoffs, unemployment, and then, but there is a strong question mark about what will this situation continue.

positive expectation is fueled by the finding that countries - like Italy, Germany and Japan - where the decline in economic activity was more related to that world demand can benefit from the positive signals coming from emerging economies and, therefore, be an advantage in the resumption of production compared to countries - as the United States, Britain and Spain - the crisis is linked mainly to the internal affairs of the financial sector and the construction sector.

The specificity Italy

There are some important characteristics that differentiate Italy from other countries.

one hand, some structural problems stem from well before the crisis is not the crisis in crearceli although, of course, does not help to solve them. First, the reference is to the issue of debt with all that means: high levels of evasion, weak state, lack of civic virtue.

Other problems are rather subdued in Italy: Italian families are, on average, incomparably less indebted than Anglo-Saxons and then the crisis of the revenue on the loss of jobs may be better absorbed by the fabric of the family that still works relatively even though less than before, as the first social safety net.

Towards the end
We live in a difficult phase but at least interesting. And this crisis can be useful to retrieve all the questions about a story you do, that is not already given, that is not a linear process of continuous growth in living standards.

What we do is new at the same time, in political-social thinking in a world where the West is not the only center, and old, from an ethical point: be good, respect the ten commandments .

The challenges for policy makers

Many crucial decisions "calls" from crisis relate to the public sphere: as the quotient state / market, such as regulation of credit and finance, such as monetary policy, such as driving the global imbalances, and acting on the face of unemployment. It 'called into question, therefore, heightened responsibility of acting directly in the political field and in the vicinity, who in any way contributes to the opinions that then become decisions.

Some useful knowledge from food. Expectations and a greater development of "quality" (fewer goods and more services?) (1)

But hence the need for greater awareness also in terms of personal behavior, social psychology would say that all contribute to form.

An initial awareness training as men and women (West): Is it appropriate for non-food and not easily soothed expectations for further quantitative development. Some estimates tell us that it will take years to return to the level of income / consumption in 2007. We have reached a point where we must dedicate ourselves to quality, understood as a preservation / improvement of what we have (education, welfare) - and it is not easy -. It 's a special challenge for the new generations will inherit a lot, a great heritage, but also much to be restored to keep it functioning properly. Many changes are affecting the rest of the internal structure of consumption and production, in particular changes dictated by the need for long-term demographic changes related to the problems of environmental sustainability, the growth of education. In this perspective, the crisis can not be interpreted as a crisis by saturation of needs. And the outlet is not helpful to the decline: the world is full of needs, including primary, dissatisfied, is full of new and original questions. Even the West and our societies are full of requests for improvement in the quality of the environment, infrastructure and services (health, welfare, culture). There is no general crisis "on demand". We're not, we do not miss what to do, although we recognize that we have a lot. It is, rather, to give and seek time and tools to respond to new economic, technological and social. In this process of structural adjustment policy can do much, but not all. In the end, innovation can give useful results and establish itself as a social phenomenon only through business investment. And that this investment can be expressed need modern infrastructure, well-regulated markets and a more equitable welfare system.

The value of work (2)
A second

awareness that we cultivate is a useful effect on the relationship between income / wealth (for income). The financial crisis has destroyed a lot of wealth (furniture); certainly this fall has been more consistent reduction of current income from employment. May eventually lead to some re-balancing (meaning at least a minor imbalance) in the relationship between wealth / income on one side and income / wages / salaries other. This may be the positive face of the crisis, self-correction of a system in which, like all international studies show us, social inequality tends to rise continuously and the value of work to decline (compared to that of the annuity).

On the civic obligations of solidarity and subsidiarity (3) A third

awareness is related to the duties of solidarity. First of all, the "gray" which is expressed through the redistribution by the State and through the institutions of the Welfare (mandatory contributions, mandatory insurance, etc...) It 'should remind us that no solidarity at local, small communities and personal networks will never have the size and strength of redistribution by the State through taxes and social transfers: in other words, it is plausible no one would think that in solidarity with the equivalent of what today we can not do, given the role of the state. As is or appears unrewarding, we must be aware that the first solidarity is the fulfillment of civic duties arising from citizenship. Too many feel curiously claim on the community - on the basis of a domesticated personal accounting - like pensions, schools and hospitals (which will cost more and more) came from the sky. In addition to solidarity "gray" to be developed, it is clear, all forms of solidarity that may be expressed at different spatial scales: the period of crisis which implies that solidarity is never enough.

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From GAZZETTINO, Wednesday, October 14, 2009 by MESSENGER

A radical change in the intellectual and ethical to get out of a serious crisis, which is not only economic but first and foremost cultural and social. This is the conviction expressed by the speakers spoke during the first evening of the Social Week, dedicated to reflection on the current crisis: an in-depth look. Bruno Anastasia, an economist, Monsignor Paolo Doni, theologian and Bishop of the Diocese of Concordia - Pordenone, mons.Ovidio Poletto, were unanimous in the need for a more responsible and active role in social and political by Christians and people of good will. "The current economic crisis - said the economy - has specific responsibilities, does not depend on chance. Should therefore be rethought the relationship between state and market regulation, the difference between the income earning real estate and wages related to work, as well as the redistribution of resources for a more equitable welfare. Even personal behavior must be rethought with a view to reducing energy consumption and greater solidarity. At the enterprise level is important to focus on innovation. "
The actual call to responsibility of those who have to make decisions and act politically has been strong and insistent. In particular, Mgr. Poletto said that is duty of the Christian faith is not merely an intimate, but declined in developing the charity and social justice. "The reflection on the common good - said the bishop - not an option, but belongs to every man and Christian. We need more public attention to the res guided by the principle of generosity and brotherhood. The diocese is committed on this side of both educational and practical, as the recent establishment of a solidarity fund for families in need. " A strong emphasis was also on the global dimension. "From crisis comes - Anastasia said - if you pass a vision that the West would be the center of the world. ©
reproduction reserved

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of Pordenone, Tuesday, October 13, 2009 by MESSENGER

"The global crisis is the result of specific choices"

Conference Room of the Fair packed yesterday for the first evening of the seventh edition of the Social Week of the Diocese of Concordia-Pordenone . Through the words of the economist Bruno Anastasia and theologian Monsignor Paolo Doni, the public could have a look in depth (such as reciting the title) on the current economic crisis. All this, to outline a new agenda of hope for the future, bearing in mind the recent encyclical of Benedict XVI "Caritas in veritate", cited Bishop Ovidio Poletto in his introductory speech. "We are called - said the bishop - a challenge to play a leading role in our Christian and civil society: I think that basically, this is what emerges from the words of the Pope We're all responsible for all, it takes care and social participation . All citizens, especially if they are Christians, must have felt to a more "res publica". A principle of free and universal brotherhood to highlight that globalization must be lived as a common denominator of the human condition. There is a shared responsibility of all for the common good, not delegate this responsibility to others: our diocese is investing in this. " Western economic development in recent years is now a memory: the core of this set of data proposed by Anastasia, who has photographed the crisis on the front of its human and social harm. "Only in Friuli and Veneto - he explained - this year an estimated 70-80 thousand jobs less, especially among men and especially among foreigners. 2010 may revise economic recovery, but a recovery in the labor market: there will be good news for employment. However, there are positive aspects of the crisis. As the so-called solidarity gray - he said - linked to the redistribution carried out by the state through taxes and transfers: We must raise awareness of the usefulness of these methods. Then there are, the more solidarity "pleasant", which are never enough, especially at the regional level, linked to the gift and gratuity. And finally, the balance of payments crisis as business. " To coordinate the various interventions, Stefano Franzini, the organizing committee of the Week, who then introduced Bishop Doni. "The good of people and society it is unthinkable outside of love and truth - the prelate explained, citing the Pope -. We are not faced with a fatality, but a choice, perhaps not of individuals, but specific choices that led to the crisis. Ideology technocratic is identifiable around the world: on the one hand continuous accumulation, on the other poverty. Absolute world's wealth is growing, but it is not distributed: the rich get richer. " In the meetings tomorrow and Friday night, further study with distinguished speakers. David Francescutti

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of Pordenone, Monday, October 12, 2009 by MESSENGER

"Present and solidarity with the reality of the people"

This the invitation of Bishop Bishop Ovidio Poletto week's social diocese.

Diocese of Concordia-Pordenone promotes for the seventh time his social week with the same intention with which since 1997 has begun to celebrate it every two years. Wants to offer, not only to Christians but to all persons wishing to participate, an opportunity to deepen understanding of issues that today constitute the emergence not only of our territory and our country, but around the world. The economic crisis, the consequent difficulty of keeping your job or have it for the first time, the need to resort to an extraordinary mobilization of solidarity, the need for stronger involvement of all policy to ensure a common good that now requires more ever a general mobilization. These are the themes of the three days of meetings that will be analyzed by people with special knowledge about individual issues, also establish guidelines for concrete solution, and then hope. As is the tradition of our weeks, will be given a specific contribution to the analysis and perspectives, through the documents of the Church's social doctrine, recognized by all the great authority on understanding and addressing the problems of our time. In particular, in recent months has sparked great interest in our country and around the world, the encyclical letter of Benedict XVI "Caritas in veritate", promulgated at the end of June this year and that there will be authoritatively explained by the Bishop of Ivrea Bishop Arrigo Miglio President committee of national social week. Our initiative is also intended as an encouragement to continue throughout a course of action for many years promoted in the diocese of Concordia-Pordenone. Being present and in solidarity with the reality of people feeling "all responsible for all", as the present Pope again urges the wake of his predecessor John Paul II. Exit from the sectoral visions, however important, to share as much as possible of all problems, especially those most in need. Avoid the attitude of passivity and resignation of lament ineffective, to make all their part as citizens, starting with the small area where you live their daily lives. Having a surge of commitment, especially if you really want to be Christians in order to imbue society with its own responsibility and conviction involved. It may perhaps seem too our expectation from this week. But I believe it is necessary to firmly believe the great prospects of hope to change for the better situations, with God's help and involvement of all. And even with the specific commitment of the diocese to continue over the week with training and guidance for a more responsible citizenship on the part of Christians, along with as many people of good will.

Letters Of Reference Community Service

fantastic concept of motion: the Lamborbiker

really fantastic this concept of motion (not yet become a reality) created by Brazilian designer Flavio Adriani and inspired (but perhaps more "dedicated") to Lamborghini '70s (which, however, I must say, recapitulates only vaguely ...) named (inevitably) to "Lamborbiker" (on the web you can find many more photos of this concept and various blogs that talk about including this and this )




.

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want to save you from a skyscraper in flames?

"inspired" the September 11 tragedy in New York, an American inventor, this Kevin Stone orthopedic surgeon by profession, has designed and developed a rescue winch for skyscrapers that would allow anyone (I do not know if the old man in the picture is the inventor of the device or "testimonial" chosen ad hoc) to let down safely ( ? ) from the upper floors of a skyscraper in flames along the outer wall of the building ... I do not know if it will work really, but as an invention is truly useful and original or at least "reassuring" for those who can buy ... :)

.

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soon with Android netbook by DELL!

"resounding to Cibali" would say the legendary Sandro Ciotti ... according to Cnet's Crave blog , it seems that OF (yes, the world's second largest computer, but for years the first ) is about to release a netbooks based on the Google Android OS therefore my prediction of an imminent GOOS free (who would one day replaced and annihilated all SO commercial and free) is about to become ( rather quickly ) reality ... with the increasing ! global dominance of the Web by Google ! ... the only error in my prediction was the name of the big corporation that (first) would take the GOOS (SONY OF instead of L) and it seems that other large companies ( HP, Acer, Asus, etc..) are evaluating / developing something similar, while the first netbook on the market based on Android (though still a little too expensive to 250 dollars) should be the Chinese Alpha 680 of Guangzhou Skytone Transmission Technologies

.

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a free Office Suite

a small but interesting Free Office Suite is this SoftMaker Office 2006 for Windows (the software German house SoftMaker Software GmbH) that includes programs TextMaker and PlanMaker ( compatible with Microsoft Word and Excel ) and is very light (the installation file is only 24 Mbytes and can be downloaded here )

only limitation of the free office suite is the lack of Italian version (in English but that is understood and well used) is only available in paid version for Linux, Windows CE, Pocket PC and, of course, Windows (even the base version of commercial software Ashampoo Office) The program includes Presentations (compatible with Microsoft PowerPoint ) and the macro language BasicMake r




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Last night between 25 and 26 April between 0:14 el '1:18 I lived one of the happiest hours of my life anke I doubt now that my brain is completely healthy since avrebbedovuto ankerisentirne

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Google finally "makes us see!

as reported by this article cnet.news Business Tech , made long ago ten years its inception, Google finally "makes us see" ... the configuration of its servers , of \u200b\u200bcourse ... who understood ... :)

now, I wonder if Google has spent ten years for "revealing" to all as is done scrap computer that hosts its services, what we have to wait to see how it's done software that handles the same services, and especially their search engine, from which algorithms depends literally, the life and future of almost all existing Internet sites, especially commercial ones, who survive thanks to the publicity and the number of visits ??

want to say ... a century? ... for us to know the secrets of its software today and not that of 2109 , of \u200b\u200bcourse ... :

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Poll: Vote for a standard symbol for cents



despite the Euro has been around for over seven years
nor the European Commission (which standardizes all

including

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now it's official! Google Android is the OS for PC

I have argued for months that Google would soon be realized

a

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PC keyboard with white chocolate



non utilizzabile per il computer (ma sicuramente molto più gustosa) la
tastiera in white chocolate (which I could not find the manufacturer) however, looking on the web, I discovered that in 2007 there was a keyboard

dark chocolate and earlier (in 2005) was also another

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error?

Note that I did Saturday LA shit ...

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Google now sells solar energy!




not happy with the over 5 billion dollars a year profit it achieves with its many profitable Internet business

(where, according to the antitrust American