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Rather, he is interested in the cultural determinations lying in the linguistic form. He continued this interest also in prison. The continuity of his thoughts, but also the clarity he gained, is demonstrated when, for example, he writes in Notebook Someone who only speaks dialect, or understands the standard language incompletely, necessarily has an intuition of the world which is more or less limited and provincial, which is fossilised and anachronistic in relation to the major currents of thought which dominate world history.

Universal in this sense, however, does not mean formally the same for all. Culture is for Gramsci in this sense linked to linguistic translatability, which for him, to a certain extent, by definition only occurs between national languages, related to the universal contents that are articulated in culturally specific forms.

For the dialects, as symbolic expression of particular cultural praxes, that is excluded. In order to do this he uses the vitalizing terms of lived praxis: the life of language and organic cohesion.

The linguistic-political question was presented to him not as a decision between competing linguistic forms or varieties, but rather as work on the language, as working out of the potential of spontaneous linguistic forms and thus at the same time as their valorization.

The dialect is not to be repressed, but also not to be jumped over. The elaboration of language is therefore for him necessarily linked to the socialist social project.

Lived experience is the necessary point of departure for any educational work and thus also for any linguistic work.

Rendering coherent spontaneous philosophy, the philosophy of the nonphilosophers, can only succeed through objectivization in language [linguaggio].

This is the reason for the close linkage of language and writing, in opposition to dialects: the communal praxis of oral conversation is embedded in the flux of the immediate happening, of the interactive constellation.

Only through the objectivization of language in writing do the heterogeneous moments become comprehensible and linguistic critique becomes accessible.

Praxis necessarily contains moments that exceed its externally determined organization in the reproduction process; liberated praxis develops these surplus moments.

They are thus pressured into forms of self-organization thus also to a transformation of the language praxis on the job , which tendentiously increases their access to moments of the social organization of labor.

They become intellectuals, who shape the forms of labor organization in employment itself: liberation of labor, valorization of labor as intellectual and liberation of language constitute a situation whose realization is only possible in communism.

Nevertheless, we still should not expect to find a closed theoretical system. One must work out his linguistic theory to a certain extent against the written word.

In this context, language praxis spoken language becomes comprehensible as an exceptional moment. Labor is determined by, respectively, the relations of production and the culture linked with them.

In a very optimistic argument that sounds like something from the Proletkult, Gramsci comprehends the development of capitalism as an increasing displacement of organizing activities into production itself.

Capitalist property and domination relations, however, in the end prevent the realization of the free disposal of intelligence in the production process, because the state power apparatus secures external determination in production; the final liberation of labor is therefore only possible as a form of liberated living together he speaks expressly of convivenza umana 36 in communist society.

Intelligence stands here against the purely instrumental dimensions of the labor process operare tecnicamente, industrialmente , for the moment of autonomy.

In the later works, Gramsci then grasped the analysis of the industrial labor process more realistically and defined the analytic concept of intelligence more exactly.

Where this is externally determined, the potential of the language is reduced to the more or less ritualized reproduction of forms of intercourse.

It is otherwise if the relations are not reproduced behind the backs of the subjects, but are instead controlled by them. A symbolic control is then particularly necessary, if, as in more developed social forms with a developed social division of labor, the relations are not immediately manageable, but only become accessible through a symbolic synthesis.

But when the categories of language praxis are developed, they exhibit a symbolic excess over the functional finalizations, which can be used for the making sense and ascertainment of the goals of action.

This process is repeated in a more potent form with writing, which is similarly learned in communicative relationships and thus is perhaps also socially developed , which, however, has potentials for the development of processes of meaning that are free, released from the communicative stress of interaction.

Not by chance, Gramsci linked discussion of the developed language to writing in the binomian formula alphabet and language [linguaggio].

They are only to be taken in regard to his analysis of the intellectuals in which he clarifies in particular the relation of analytical and empirical concepts.

He thus turns, more or less explicitly, against any type of economistic reduction of consciousness and emphasizes the relative autonomy of the linguistic problematic.

He defines here the social function of intellectuals as social cement [soziales Bindemittel] collegamento organico.

As a social group, the intellectuals are related to their social environment, embedded in the noncontemporaneous development of society.

They thus stabilize in the first instance the dominant relations of the great landowners. The left intellectuals in the large cities of the industrialized north, on the other hand, are organically linked to the emancipatory struggles of the working class.

The social function of intellectuals thus results from how they act upon social oppositions of interests. Here the empirical concept overlaps with the analytical one.

The task of left intelligence is to disarticulate the ruling discursive structures that guarantee the reproduction of relations, that is, to undertake an educational work that rearticulates these discursive structures in the perspective of social transformation.

The role of intellectuals in an analytical sense is thus determined by their key function in the development of linguistic potential.

Such an intellectual helps a language representation to achieve social validity, based upon aesthetic virtuosity in dealing with the complex norms of the school language.

For the majority of the population, however, these are founded in the obligatory school confrontation with the inferiority problems that were traumatic for them, and are the basis for the meritocratic consensus of social reproduction.

It is aimed against the existence of a particular layer of professional purveyors of sense. Its goal is the reappropriation of intellectuals and thus also language by the producers themselves.

That makes him extraordinarily contemporary, not only due to the alreadyinitially noted continuity of objective problems.

What is lost in this emotionally charged opposition is that which Gramsci had worked out in his continual confrontation with the contradictions of his own early position: that linguistic reflection should be related to the potentials of humans, to the possibilities of an educational work that leads to the liberation of labor and thus to the liberation of language.

In Italy, Gramsci has since become one of the standard references in linguistic-sociological discussion: cf. In the German Democratic Republic [East Germany], Klaus Bochmann has now created the preconditions for linguistic work on Gramsci: on the one hand, with his selected volume ; on the other hand, with the organization of a conference on Gramsci in Leipzig in see my conference report in Das Argument, Heft : I am also grateful to Michale Bommes for critical remarks on a first version of the manuscript.

Gramsci the Linguist 95 2. This is not the place to trace the history of political reflections on language, which is still to be written.

Extensive references here are therefore unnecessary. In the labor movement the obvious parallel is Engels, who, as an autodidact, reaped the harvest of the philology of his day in an extraordinarily capable manner: he applied his knowledge not only to the Plattdeutsch relations he knew where his original linguistic-sociological considerations today are being rediscovered , but also in relation to the Irish, in order to undertake foundational studies for daily political interventions.

The parallel of Engels and Gramsci would be an attractive object of investigation. Rein Langensalza: H. Grassi Turin: Einaudi De Mauro, Storia Linguistica.

On this late development, particularly in fascism and the volte-face of fascist language politics, see Gabriella Klein, La Politica Linguistica del Fascismo Bologna: Il Mulino, In general, the pedagogical concept of Lombardo Radice was expressly oriented to Croce, who was also a central reference for Gramsci.

The parallels between the linguistic politics of Italian and German fascism would be worth its own investigation, since the analogies highlighted by Klein need to be differentiated.

In at least the first phase of stabilization of its domination, German fascism integrated at least the functionaries of the corresponding organizations successfully with policies that allowed the autochthonous language forms to be used.

See Giansiro Ferrata and Nicolo Gallo, eds. See also the undated letter Ferrata and Gallo, LP, Wade Baskin Glasgow: Collins, , In his argumentation Gramsci notably agrees with contemporaneous discussion in Soviet linguistics that was similarly confronted by the problem of mass literacy and the unification of a national language.

There is, however, no evidence that he had knowledge of the works of Voloshinov, Polivanov and others. Gramsci, Scritti Giovanili, 81ff.

A great culture can be translated into the language of another great culture, that is to say a great national language with historic richness and complexity, and it can translate any other great culture and can be a worldwide means of expression.

In this sense Gramsci is also consistent in practical questions of agitation: against any form of populism, he insists that agitation in fact must be uncompromising and consequently also difficult.

Gramsci would certainly have approved of such an enterprise. SPW1, Notebook It is at any rate notable that the same emphatic formulations about intellectuals occur in completely different contexts and certainly without knowledge of Gramsci , namely in Victor Klemperer.

SWP2, ff. Also here, Gramsci operates explicitly as a linguist. Above all, he makes clear here that the reference for language analysis lies in the articulated experiences, not in the linguistic form: thus he refers to the fact that the same song that Sardinian soldiers had sung before and after their deployment against striking Turin workers was charged with entirely different meanings due to their experiences in the confrontation SPW2, ff.

Godelier puts the accent on the real use-value of the thus monopolized intelligence for the masses, whose life-level is immediately linked to this organizing achievement.

Gramsci the Linguist 99 Italian fascism carried on the pro-dialect pedagogy until In Germany, the change in cultural politics came about due to the pragmatic necessities of the strengthened centralism of the war economy.

This is arguably similar to Italy, where the synchronization with the increase of German influence is surely not accidental.

As he says, in a Gramscian sense [senso gramsciano], Pier Paolo Pasolini, Freibeuterschriften, trans. Thomas Eisenhardt Berlin: Wagenbach, , Pier Paolo Pasolini, Ketzererfahrungen, trans.

Reimar Klein Munich: Hanser, , Gramsci repeatedly posits the question of languages and asks himself if reaching a universal language is possible.

Two things seem very clear to me. For Gramsci, the fundamental content of the philosophy of praxis and of historical materialism certainly means the end of, and the overcoming of, class struggles, and the advent of communism.

This is not something we believe today, but Gramsci believed it. Gramsci meant it to be a cultural unity, in the sense that the day in which class perspective will come to an end, there will not be conflicting cultural multiplicities anymore.

He knew what it was not, although he was cautious enough not to pretend to know what it was to be. Gramsci observes that there exists a case of universal artificial language, namely, mathematics.

Sciences have the advantage of prefiguring in some way the future linguistic unification of humankind. In mathematics all humans communicate: it is the only universal language.

Language is an instrument for interexchange, communication and, at the same time, for creating identities.

Therefore, language has, on the one hand, an internal and cohesive function, and on the other, a communicative and very open use. If I were asked whether he assesses these two aspects of language as equivalent or if he has a different take on their roles, without a doubt, I would answer that Gramsci proposes an unbalanced view, sharply in favor of the communicative one.

A parallel or cautious analogy could be drawn between how Giacomo Leopardi writes the entire Zibaldone and Gramsci writes the Notebooks. He had a truly obsessive idea about any fetishism or ideology conceived as false consciousness of words.

Words are not things. They go through a perpetual transformation in which communication is always, in some way, precarious, namely exposed to misunderstanding, and full of consequences because to say is truly to do.

From Lenin or from Ascoli? This question became a standard debate. This is not to say that Lo Piparo is wrong if it is demonstrated that hegemony comes from Lenin and that Leninists are right.

On this matter I should intervene almost for family reasons. A given symmetry exists and can be fertile for further developments, but it does not allow just making two things overlap onto each other.

In this case, we are dealing with elements that reinforce each other. Gramsci is a linguist, yes, but a linguist who is very conscious of what the question of language means; as one of his famous propositions says, language is immediately connected to other questions.

Which ones? Gramsci himself does partly provide some of them, but, perhaps, it could be said that the question of language is somewhat connected to all other questions.

We get to one of the principal theories of culture, in a strong sense of this word, conceived as a global attempt to grasp the concrete historical-social existence of humans as it appears in light of historical materialism.

What Gramsci is interested in is intellectual and moral reform. This cultural reform means reform of the concrete way humans exist.

This is what Gramsci aims to achieve when he claims that every language question is connected, internally, not externally, to other questions.

This is at the base of the apparently unstructured structure of the Notebooks when they are compared to certain ideals of how a work should be constructed.

He stresses immediately that it is not possible to shift continuously from one thing to another. Edoardo Sanguineti is a poet, writer, scholar and translator, one of the major intellectuals in Italy today.

He was born in Genova, on December 9, The Zibaldone is a massive 4, pages, written between and , in which Leopardi would write notes, observations, thoughts amd memories, mainly concerning philosophical, literary, linguistic and political topics.

The Zibaldone as well as the Prison Notebooks were not conceived as books. Un caso: A. The relatively few pages of the prison writings in the Notebooks that Gramsci dedicates explicitly to translatability are, paradoxically, among those that have given most problems to the translator.

The present writer is not alone among translators of Gramsci in having experienced these difficulties.

There is an explicit comment in Notebook 10 on the close connection between his concept of translatability, explained in Notebook 11, and the writings contained in Notebook 10, almost exclusively devoted to the philosophy of Benedetto Croce, the dominant figure in Italian idealist philosophy in the first half of the twentieth century.

It is, however, to be noted that for Gramsci language and culture are always very closely intertwined, a national language being the expression of a national culture, and for him the two become near-synonyms.

Probably in one way the substance does not change much but, when he comes to group together the various C-texts on translatability, he seems to be wanting to give greater rigor to his argument, proceeding logically one step after the other rather than with simple affirmations.

At this point, he seems to distinguish between two forms of translatability, a first and more restricted type which, however, still connects up with the same set or series as the examples discussed by Marx, which represent the second, more general, form of translatability.

One factor that seems to have influenced Gramsci between the earlier and later versions of this is his reasoning on the language of Machiavelli, someone for whose intellect and paradigmatic discourse he had the highest respect and took very seriously.

It is not a question of merely translating terms and concepts belonging to the same subject matter, but first of all recognizing that two different subjects, political theory and economics, can have fundamentally equivalent postulates, can be mutually comparable and in consequence can be reciprocally translatable, due consideration being given to the different eras and events of the countries considered.

We are here, it appears, at a halfway house, between a narrower view of translation and the more general one. Yet further evidence of a change in perspective comes from another difference in the wording used.

As a hypothesis, it seems in the A-text that Gramsci judges the translatability of two cultures as metaphorical, when compared with the similar operation between two natural languages, whereas in the C-text, there is full recognition of the reciprocal translatability between civilizations, of their reducibility of one to the other.

One could say in a sense that the philosophy of praxis equals Hegel plus David Ricardo. During the s, there is a striking example probably not known to Gramsci.

Quantum mechanics, then a newborn branch of physics, gave rise to the two different formulations, wave mechanics and matrix mechanics, which both described, in different formal mathematical languages, the same reality.

This comes out strongly in the main group of paragraphs on the subject of translatability. In the argument contained in this particular paragraph, translation from a less to a more advanced society is excluded.

After an explanatory introduction Gramsci observes that two men whose thought is fundamentally identical, but who have lived separate from each other and in very different conditions, end up by having great difficulty in understanding each other, thus creating the need for a period of work in common that is necessary for retuning themselves to the same note.

On this subject of translation between radically different communities an article by two British researchers, Len Doyal and Roger Harris, is of interest.

In his Word and Object, W. Quine posed the question of how Translation and Translatability two people belonging to radically different societies could fully understand each other.

The solution offered by Doyle and Harris is that language acquires its purchase on reality through its involvement and its intimate link with practical activities, and that the most important of these activities i.

For Gramsci, this stems directly from his concept of translatability and is an example of it. As he writes in this paragraph, the influence of classical German philosophy made itself felt in Italy through the Moderates but, as he specifies elsewhere, it was not just the Moderates who attempted to give a national interpretation of the movements in France and Germany.

We shall refer most of all to Notebook 10 and its corresponding A-texts, following in general the chronological order of the C-texts, with other notes being cited afterward.

This is a type of translation for which elsewhere he praises the activity of Martin Luther in popularizing the teachings of the Christian Bible.

What makes the translatability of a philosophical paradigm more arduous lies in its more marked ideological content. We, on the other hand, who wish to talk of things that are visible, will express ourselves in cruder terms.

It is perhaps not out of place to quote the words of Wittgenstein in a similar context dealing not with popularization but with the nature of language itself: The more narrowly we examine actual language, the sharper becomes the conflict between it and our requirements.

The conflict becomes intolerable, the requirement is now in danger of becoming empty. We have got onto slippery ice where there is no friction and so in a certain sense the conditions are ideal, but also, because of that we are unable to walk.

We want to walk, so we need friction. Back to the rough ground. In other words, such translation is possible within traditional philosophy, whereas it is not possible to translate traditional philosophy into terms of historical materialism or vice versa.

But the equation formulated by Gramsci is more articulated than the simple equivalence between two languages or national cultural discourses.

The interposition of the structural aspect of a society mediates, and maybe complicates, the task of translation between two or more societies.

A model was current in the s in which Eugene A. Nida and C. Taber, biblical scholars and authors of an authoritative early modern study of translation theory and practice, suggested figure 7.

If we can say that there is complete interpersonal understanding among the islanders, or among members of another community, one cannot always or perhaps even often say the same about the community and an outsider.

There exist problems in translating into another language the phatic conversation of the islanders. Any one is implicit in the others, and the three together form a homogeneous circle.

This is what seems to me to be the case. And it seems to me that the unitary moment of synthesis is to be identified in the new concept of immanence.

A scheme such as that of figure 7. The possible paths of Figure 7. Figure 7. This seems to represent the next level up for Gramsci in the degree of complexity of translatability.

But then, in the eleventh notebook in particular, he takes a big step forward. He realizes the full potential of what Marx had said in the Holy Family about classical German philosophy and French political practice expressing fundamentally the same processes, and to these discourses he adds from Lenin the third element, that of English classical economy in the figure of Ricardo.

Hence we arrive at the most abstract degree or level of translatability, which figure 7. In Notebook 11 Gramsci clarifies and makes explicit his concepts of translatability between different technical languages linguaggi or paradigms, but then he applies this method of his in practice elsewhere in the Notebooks.

Antonio Gramsci, Prison Notebooks, vol. IV, trans. Wolfgang Fritz Haug, personal communication, March 22, Vladimir Lenin, Collected Works, vol.

PN1, PN2, FSPN, Antonio Gramsci, Letters from Prison, two volumes, ed. Antonio Gramsci, Selections from the Prison Notebooks, ed.

PN1, , and SPN, SPN, LP2, SPN, , autumn or very beginning of Ralph Manheim New Haven, Conn. David Forgacs, trans.

FSPN, , emphasis added. Ludwig Wittgenstein, Philosophical Investigations, trans. Anscombe, ed.

PN3, This correspondence is not stated in the critical edition of the Notebooks, but was accepted by its editor, Valentino Gerratana, in conversation with the Gramscian scholar Fabio Frosini; oral confirmation of this came during a session of the Seminario Gramsciano of the IGS Italia when the subject matter of this chapter was first presented in February Translation and Translatability Eugene Nida and C.

Ogden and I. London: Kniga, Thomas Kuhn, The Essential Tension. Palmer London: Longman, , I, ed. William Q.

Subsequently, in his letter to Julca, he formulated his idea of translation as deeply rooted in his overall political and philosophical theory, most maturely expressed in the Prison Notebooks.

Translated by Sabrina Fusari with some assistance from Derek Boothman. After the initial publication, with somewhat dubious selection criteria, of both the early and the mature writings, subsequent additions8 became necessary when from time to time there appeared in newspapers or reviews unpublished works, whose attribution to Gramsci was sometimes doubtful or controversial.

And, indeed, for a correct interpretation of the Notebooks, one cannot avoid reconstructing their chronology, and even less, their structure in its entirety.

Nevertheless, it would be senseless to argue that these heterogeneous versions have an independent value and an intrinsically organic character.

This would be like considering a cut-off limb as independent of the body that it belongs to, asking it to do things that only the whole can do.

These translations of his cast a bridge between his university apprenticeship and pre-Marxist period, but also anticipate issues and concepts that were developed at a later date.

Not only do they clarify his preferences and interests, but they also complement his linguistic theory and pedagogical concepts. What certainly comes after the tales is the letter to Julca, which begins on the sixth!

Rough copy of letter to Julca, written between November 14 and 23, sheet 23rv. Although there are very few references to this order of contents in the Letters from Prison, they still seem to confirm its correctness, sometimes with quite precise chronological details.

The earliest possible date for the beginning of the translations is indicated in the letter to Tania of February 9, In this letter Gramsci informed his sister-in-law that he had obtained permission to write in his cell, and that he had started the translation work that he had envisioned for a long time.

Gramsci still had before him the numerous articles from the Literarische Welt, so his translation of the tales could hardly have started before Although the exact date of its beginning remains unknown, the translation of the tales was certainly interrupted between November 14 and 23, when Gramsci wrote to Julca instead of finishing the translation of the last tale that he had begun.

Notebook D contains only the beginning of the second draft of the tales: the second draft was supposed to consist of a transcription and stylistic revision addressed to the children of his sister Teresina, as results from the letter that he wrote to her on January 18, However, fate decided otherwise: the draft was interrupted after two pages for no apparent reason, and was never resumed.

The prison authorities may have forbidden Gramsci to send the manuscript to his sister. He did not want to content himself with the other book by the same author Die Haupttypen des Sprachbaus [The Main Types of Language Structure], Leipzig that the bookseller had wrongly sent to him.

Fink had in fact been a follower of [Wilhelm von] Humboldt, and was also strongly indebted to Steinthal. In fact, any given language such as German is nothing but a sum of activities which appear more or less similar and homogeneous: not even a single one of them can result [derive]46 from another, but all should be attributed to the human beings who perform these activities Notebook B, sheet 29rv.

Prometheus is the symbol of the human spirit, never content with what has been already obtained, but constantly striving to improve and replace the good with the better, and even the better with the best.

The first difference can be found in the title of a chapter of Manifest der Kommunistischen Partei, Bourgeois und Proletarier, that, significantly, Gramsci translates as Teoria della Storia [Theory of History] Q7, sheet 4.

However, we now know that the project had already been set down in its essential lines, and required only some stylistic revision.

The reasons for choosing some tales rather than others, and changing their original order, still remain in the realm of hypothesis.

It is impossible to ascertain to what extent Gramsci had chosen to concentrate on well-known characters the first part contains in the main the best-known tales , to follow his own personal taste stories of talking animals and metamorphoses are frequent in the second part or to what extent his choice was determined by unconscious processes or simply by linguistic elements some of the tales he did not include were in dialect, and it cannot be excluded that the ones selected were those that Gramsci remembered best in Italian.

In his translation, however, Gramsci consistently changes the red color into black, the choice being so systematic it cannot be considered an oversight.

The twentieth tale that appears in first draft is Rumpelstilzchen Rumpelstiltskin , which Gramsci had significantly chosen to open the collection that he had promised to his sister.

The association between a fox volpe and a brood of hens is of course more natural in popular Mediterranean imagery, and well attested in the popular literature of the nineteenth century.

As early as the sixth tale, the God of the Christians is replaced with a mythological figure: the cry Ach Gott! However, in the first tales this attempt at secularization seems to be just an experiment, since most religious expressions actually remain unchanged.

Come, we will go forth together into the wide world. In that disguise [disguised in that way]. Dann befahl sie sich Gott und ging fort und ging die ganze Nacht.

The translation of Gente Furba was still under way when Gramsci started writing this letter to Julca.

In fact, the two texts come one after the other almost without interruption, except for a sketchy, almost accidental line drawn in pen; furthermore, the tale and the letter are remarkably similar in subject matter, and this may suggest that Gramsci was so upset as a result of the tormented connection he had made between the subject of the story and Julca that he was distracted from the secularization work he had begun and decided to put it off indefinitely.

Just before there was about to enter the scene the third fool in the tale a man who thinks he can build a bridge to a dimension with no return ,82 Gramsci jotted down the Aunt Alene on Her Bicycle draft of his letter the first and only rough copy written in prison.

We may even note that the shift from fiction to reality is not marked by changes in handwriting or style, and in addressing himself to his wife, Gramsci continues the imaginative language of the tale.

Evidence of this comes from comparing the draft quoted above with the letter to Julca of November 30, , which uses in part the rough copy.

The reason underlying the absurd relationship has clearly been rationalized in the meantime Gramsci had learned that a letter from Julca had arrived , and is this time dealt with in the more detached language of someone who has regained control of his emotions.

Yet it seems to me, and I say this even though I must cause you much pain, that you have helped to intensify my isolation, making me feel it more bitterly.

However, these data were blatantly overlooked by the editors of the Vallecchi anthology, Elsa Fubini and Mimma Paulesu, referred to above.

This operation is not devoid of those hagiographic overtones that still persist and which, despite all the criticism that they have received, are still in general currency.

As already emphasized, this is a foolproof method to decree the death of an author. And the questions that they raise are totally different.

Seemingly his intention was that of not, through the agency of the tales, instilling an ideologizing element into his nephews, an operation which is particularly effective in early childhood, as he had already realized at the time of his journalistic activity.

Gramsci had already tackled this subject in the articles of his early period. On the other hand it has been forced to accept the introduction of dogmatism par excellence in the field of religious thought, with the result that the whole history of philosophy is now implicitly seen as succession of ravings and delusions.

Gramsci believed that this attitude meant abandoning the notion of educating. That is, you assume the position of someone incapable of historically criticizing ideologies by dominating them, explaining and justifying them as a historical necessity of the past; of someone who, brought into contact with a specific world of emotions, feels attracted or repulsed by it, remaining always within the sphere of emotion and immediate passion.

A more in-depth reading reveals new aspects that would be impossible to grasp on a superficial reading: Perhaps the person who reads them will have to add a pinch of irony and indulgence in presenting them to the listeners, as a concession to modernity.

But how does this modernity present itself? The screen provided by irony allows the establishment of a double perspective that, enlarging the structure of the work, also widens its legibility by appealing to the listeners to participate actively: this perspective entails, on the one hand, the dimension of univocality of the work and of its characters, and on the other hand, the dynamic polyvocality of the relationship between the work and current reality.

It is almost as if, as a linguist, Gramsci had decided to translate the relation, implicit in the metaphor, and indicative of historical and social change, but at the same time of continuity between past and present, through a literary screen that reflected its expandable and multifaceted nature, allusive as it is to historical development.

Irony lends further meaning to the mechanical process of secularization of the tales, integrating it, insofar as it overturns their original providentialism, and introduces once again a historicizing perspective which seemed to have been lost in the elimination of the religious element.

Yet again, in Gramsci, pedagogy and politics coincide: his alternative project, too, enters into a wider political design. Aunt Alene on Her Bicycle 2.

Duemila pagine di Gramsci, ed. Ferrata and N. Gallo, two volumes Milan: Il Saggiatore, , vol. I, People do not stand in front of vehicles as they speed at them!

Move it! The back blast from the bazookas would fry everyone behind theshooter! Directed : Directed by Melville Shavelson. After the young wife of vaudevillian Eddie Foy passes away, he incorporates their seven children into the act and takes it on the road.

What About movie : Vaudeville entertainer Eddie Foy, who has vowed to forever keep his act a solo, falls in love with and marries Italian ballerina Madeleine.

While they continue to tour the circuit, they begin a family and before long have seven little Foys to clutter the wings. Free download and watch online The Seven Little Foys in p, bluray, fool movie.

I like a lot of Bob Hope films, but I found this one generallyunpleasant. At the beginning, Hope plays Foy as a seemingly asexualloner, anxious to build his vaudeville career as a solo act that hewants eventually to take to Broadway.

He shuns women until heencounters an Italian ballerina who is part of a sister act. Actinglike a buffoon, he imposes himself in their act on stage.

An impresariothinks the combination of crude slapstick and classical ballet is awinner and wants to sign Foy and the sisters and take their act toBroadway.

For no discernible reason, the ballerina falls inlove with Foy. When he fails to reciprocate her affection, she and hersister return to Italy.

Eventually Foy follows her there and proposes. From that moment, their relationship seems to deteriorate. The children are well provided forand are well looked after by their mother and aunt, but they have norelationship with their father.

So far, not much of a family film. Directed : Directed by Roger Cantin. Fleeing from some other children who want to beat him, Olivier meets the ghost of a Pirate who every hundred years tries to find a parchment.

Olivier agrees to help him. But in doing so he is captured by a bunch of pirates. What About movie : Fleeing from some other children who want to beat him, Olivier meets the ghost of a Pirate who every hundred years tries to find a parchment.

Free downloadable Matusalem in hd, for ipod, bdrip. Except — the classic ending was very watered down. She is thenforced to step into these and dance until she falls down dead.

Directed : Directed by Mohsen Makhmalbaf. After an Afghanistan-born woman who lives in Canada receives a letter from her suicidal sister, she takes a perilous journey through Afghanistan to try to find her.

What About movie : Nafas is a reporter who was born in Afghanistan, but fled with her family to Canada when she was a child.

As Nafas searches for her sister, she soon gets a clear and disturbing portrait of the toll the Taliban regime has taken upon its people.

Free downloadable Safar e Ghandehar in XviD, for ipod, bdrip. That year saw her handed the role of singer Ruth Etting, whomade it to the top but whose personal life suffered for her success.

The film begins with a chance meeting by Etting at a dime-a-dance jointwith gangster Martin Snyder, brilliantly played by James Cagney.

Cagney, with his connections, brings stardom to Etting, but she losesher freedom to a miserable existence dominated by Snyder, whoultimately marries her, after a memorable fight on opening night at theZiegfeld Follies.

Cowboy movie actor, Cameron Mitchell, turns in an equally strongperformance as piano player, Johnny Alderman, who leaves Etting, out ofdisgust for the way she is being dominated, only to encounter her yearslater, when the two of them are working on a movie.

Their revivedromance leads to near tragedy. Cagney received a well-deserved Oscar Nomination.

Directed : Directed by Stanley Donen. Tom and Ellen Bowen are a brother and sister dance act whose show closes in New York.

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