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However, keep in mind that Tohei was absent from the Hombu for extended periods due to his teaching in Hawaii and extensive foreign travel.

So even then, Kisshomaru had an important role as an instructor at Hombu. In a recent interview on a European site, Yamada Sensei tells of O Sensei making infrequent trips to the dojo, and the young Yamada Sensei somewhat frustrated that his workout was being interrupted for a lecture.

In medicine, we would credit the person who finds the cure for cancer. You can find out online who discovered insulin, but not about the millions of people who ensure diabetics get their actual treatment in hand.

In s and s, Hombu was a building in the middle of a bombed out city being used as a homeless shelter. By the 60s and 70s, an international destination, and a household name, and one dojo of many to an art practiced by likely millions.

Someone did a huge amount of work. A fine article, Stan. I have carefully read the comments above that are critical of the article and it looks to me that the writers are rather missing the point.

And that was largely down to his son and, to a lesser extent, Tohei Sensei who had the full support of the growing Aikikai at the time.

And it was the strength of the organisation that enabled Shihan such as Tamura, Yamada and Chiba to be sent abroad to teach. The later influence of Saito Sensei particulalry with publication of this first series of books and increasing numbers of foreign visitors to Iwama is undoubtedly great, but he was very young in the war and immediate post war period and had no influence then on the spread of Aikido or the growth of the the Aikikai.

I think understanding the history is one the most important aspects in our study. But if we keep on criticizing, thinking whose Aikido are better than the others, effective or not, dance like or dynamic, Traditional or modified then we may someday end up not being happy for who we are where we at in our Journey.

The best thing probably is to nurture what we have, study more if we need to. After all, Aikido does not only limit ourselves to its combative elements, but also is Martial Virtue and a spiritual journey.

For me there are more important things to consider especially the Health aspects. For these we are defeated as practitioners. No wonder why there are practitioners other than Aikido live longer than us.

For they they live in a more simple life. So please make this as a reminders. This all goes back to what Stan has stated many times in his blog, Saito had more one on one time with Ueshiba Sensei.

I like to visit other dojo and see how they do it, I see more similarities than anything else:. I am black belt from Shuseikai an offshoot Yoshinkan and Ki Soceity, but had to wear a brown belt in Aikikai affiliated dojo.

Is my dojo lineage inferior? An all-digital publisher, Aikido Journal stopped creating printed magazines and books decades ago This is the third of a three-part article.

Read the first part here and the second part here. Onisaburo was a phenomenon in many regards. He was very well read and educated in esoteric Shintoism.

He was a shaman Is there a possibility that our email has gone to your spam folder? If so, please click on the "Send verification email" button to send a verification email to and follow these instructions to remove our emails from your spam folder.

Accountants in Andorra. Search by. List of businesses. Marlene Maldonado. Send message. The paper is dedicated to questions of human security, the importance of which grows in international relations, yet its legal and political meanings remain ambiguous.

The human security concept is about the protection of a human being or a minority group conceived as the responsibility of the states, or the international community, when the national governments cannot guarantee this security or when they consciously violate these rights.

The concept of Responsibility to Protect is connected with human security. In the Nordic countries, however, the same terms and related responses are generally perceived as academic, at best, or as American, at worst.

The issue of abortion seems to have been settled long ago in the Nordic context, both legally and, above all, socially.

Does it mean that it has also been settled ethically? Although democracy and human rights are universally shared values, their content has always been contested.

The controversy concerns the nature of the human being, how the self relates to the community and the state, and how social and political relations should be formed.

This study highlights the core contentious issues behind democracy and human rights, how these concepts are intertwined and what the implications of using the Human Rights-Based Approach is to measure democracy.

A dysfunction is not only something that goes wrong. It is not just about not knowing how to implement rules, misusing them or enforcing them wrongly.

It is not about contravening the rules; it is rather about how the function of rules provokes a deadlock and impossibilities, such as the jamming of a mechanism in accordance with its own rules.

So technical objects dysfunction when they fight against themselves and each other, and they do this as long as they have not reached their equilibrium point; as long as the crisis of these struggling principles is not yet resolved.

There are illnesses where the organism of the patient fights against itself and obstructs its own life while working according to the principle or the principles that sustain its life processes.

My aim in this paper is to consider the dysfunction of democracy in relation to the generation gap. I will do that with a case, abstractedly singled out, that is really interlinked with all sorts of phenomena and which has — to use a causalist vocabulary, which is not necessarily accurate — sundry effects.

Democracies are sensitive to what is often called the generation gap and this makes them vulnerable, perhaps they will be more and more vulnerable.

Here we encounter a difficulty: what do we mean when we speak about generations? Do we point to a reality or are we faced with a sort of illusion that makes us consider older people as an indistinct mass we are neither close to nor anxious to join one day?

The other way around, when we become old, it is the turn of the younger people to be considered as a mass on which we depend for our livelihood, particularly when we are no longer working, and they are not supposed to be hostile, but at least an uncertain and precarious support.

It may, of course, be said that democracy, because of its political structure, evens out such dissensions: is there not a tacit underlying contract in which everybody promises to contribute to the life and well-being of others when they are unable to do so by themselves, since they have contributed to the conditions of life and well-being of those who could not — or which society esteemed could not — provide for themselves?

This contract draws its value from the principle and the fact that, in a democracy every vote or every opinion counts as one vote or as one opinion; and it draws its chances of being accepted from exactly this fact or this principle.

But, as we shall see, it might be just this contractual ideology, through which we envisage democracy and believe it to be effective, that constitutes the very difficulty making the older generations fear the younger and the younger generations envy the older while feeling at the same time a hatred or anger that is not necessarily ill-founded.

David Hume was the first to demonstrate in a very subtle way a relative incompatibility between a contractual conception of democracy and the demographic realities.

In his famous essay, The Original Contract , he showed that generations of butterflies may draw up contractual relations, because all the full-grown butterflies come out of their chrysalises practically at the same time, and that, if these insects had to contract forms of government, they could do so in committing themselves to the others, without contradictorily constraining those who could not negotiate the contract before entering into it; whereas human beings, entering diffusely into mixed generations, are forced, by the very structure of their birth, to negotiate with everyone what they enforce the younger generations to recognize, on pain of being obliged, every day, to renegotiate the contract.

Hume drew the consequence that a state can neither be thought nor lived in a contractual way and that, for this reason, democracy is nothing but an illusion.

It is not possible, in his opinion, that political links may be thought of or lived as a game between freedom understood as autonomy and equality.

Mutatis mutandis , our societies have made the reverse ideological choice and they believe or pretend to believe in the possibility of democracy and in its reality; but they cannot escape the problem they will thus encounter.

Indeed, the constant and diffuse transition from one age to another blurs for every individual any contractual relation between one age bracket and another.

For greater convenience, these age brackets are called generations. A state may decide, at a given moment, by law, that everyone has the right to retire or even the obligation to cease to work at a definite age that may be fixed by mutual consent, as it is proper in a democracy.

In other words, a middle generation may and must accept to take care of other generations; both, the younger generation that has not yet worked, but is learning trades, and the older generation that has already worked and that is no longer fit to work or is considered unfit to work, and having, in any case, no longer the duty to do so.

This middle generation accepts this caretaking because its members know that they will be treated in the same way afterwards by the upcoming generation and because they also know that the older generation they are committed to support has already supported a generation older than itself.

If the law is sufficiently precise and definite, and if no disaster erupts and massively kills a great part of the population, whatever be this part, one may predict the number of transitions in the category of those who will be supported after having supported others and being helped by themselves by paying a contribution to a pension fund.

But what is difficult to insert into a law, what is difficult to foresee and to take into account — because that would amount to making the contract too vague and volatile — is, for instance, the increase in human life expectancy.

Furthermore, the members of our hedonist or eudemonist societies — at least ideologically hedonist or eudemonist, but this ideology is not of little consequence — know that it is better, in order to be happy, that a family should not have too many children.

Thus the population pyramid in many societies looks like a sort of ace of diamonds whose base is narrower and narrower, the middle stages more and more filled and the summit higher and slender.

In other words, the basis of those who have the responsibility — and moreover, of those who will have the responsibility — of the generations that do not work, or that will not work, is more and more narrow, while the responsibility they assume becomes heavier.

The hedonism of some might be painful for others. We can see where the dysfunction is: contracts, even drawn up with full legitimacy between generations, quickly lapse because of the obstinacy of facts themselves the increase of life expectancy, for instance.

The observance of drawn up contracts, the fulfilment by the state of its commitments, may be the reason for an aggravation of this phenomenon.

When a generation claims its happiness, another is pressured to pay the price for it. Here I notice — and this is the point where Hume was right when he criticized a pure cultivation of equality to the detriment of all other considerations — that the best principle may, purely and solely cultivated, become the worst in certain circumstances, if it is not limited by other principles.

But, on the one hand, by which principles? And, on the other hand, in what way? By Rawlsian lexicality? By a vector product? Furthermore: even if the principles were rightly bound together, there would remain a gap between this synthesis and the fact that it happens in circumstances which are always different.

It may be said, however, and to a certain extent with good reason, that the benefit and strength of democracies are precisely their capacity for posing these problems and attempting to solve them through negotiations between citizens that unceasingly envisage the questions and deal with them in the best interest of everyone as equals.

I agree, but they might very well encounter the difficulty well highlighted by Hume in his challenge of democracy.

If, in a democracy, every citizen has one vote and if no vote counts more than another, it is clear that the majority of elderly people in comparison with the working generations may crush the ballot of those working generations and reduce to nothing the well-founded will to renegotiate contracts, [4] particularly when we know that non-voters are recruited from young people.

Those who support the heavier charges, because they are of an age to work, may have most difficulty in being heard in the cacophony of interests.

They may even have the feeling that democracies, because of their majority vote, are nothing but authoritarian machines that silence them, preventing them from participating in the happiness they mainly contribute to producing for others by their efforts.

They feel it like an unjust sacrifice that constrains them without the least hope of benefiting from the same advantages they give to others because they are not encouraged to have children; so they despair of politics.

The only place where they could have found a solution is spoiled by the problem itself. This is a concrete place where a well-grounded distinction may be found that, abstractly considered, would seem pointless.

So laws are valuable only when they are laid down from that latter point of view. A bundle of interests — be it the majority — can never lead but to a disaster.

A decision may engage the collectivity, not only when it is the majority decision, but also when it is made by every citizen with full knowledge of the matter.

In democracy, in order to be valuable for the entire collectivity, a decision must be understood by everyone and discussed among its members; it must not merely be the effect of the weight of the greater number.

This is perhaps the specific contribution of Stuart Mill to the distinction Rousseau drew between the two types of will.

It is only through discussion among well-informed people that an acceptable position may be arrived at, provided everyone agrees that what seemed to be well-balanced at the moment might be changed when it becomes unbalanced.

Moreover, I shall here sketch a proposal that perhaps will be taxed with egalitarianism. Of course, many people admit that unequal working conditions are scandalous, even though most democracies suffer from too large a disparity in wages or from other social inequalities.

But these inequalities become more flagrant and unacceptable, where they are imposed by a majority consisting of non-workers on retirement.

How could one accept that the non-work of some be better paid than the non-work of others? It is as if a sort of inertia principle is absurdly at work where the inequalities of the time when men were working pass on to the time when they have ceased to work.

Objections will be raised that the issue here is not one of inertia, but a contract formed by the will of the parties; that the forecasting of this time of non-work is included in the wages or salaries paid to those still at work, and that, consequently, it is not abnormal that this contribution to a pension fund during the work period sets off the inequality regarding the period of non-work by which we are presently scandalized.

But this should not prevent us from raising the question of the justice of such a transfer: Why should the time of non-work not be a time to lessen the inequalities, since they are then much less acceptable?

The fate of those who need the most help, even if they have worked for a time as long as the others, is much more cruel during the time of powerlessness, because they are old and ill, than the destiny of the well-to-do that are better cured and cared for, even though they might be struck down by the same diseases.

I only touch on the subject here of the long search for a decent retirement home for dependent elderly people what is called EHPAD [6] in France , when they must wait in a hospital for a nursing home to accommodate them.

The accommodation in these nursing homes is extremely varied depending on the level of wealth of their inhabitants, and it may be disastrous, as it is presently denounced in France, both by the staff and the directors of such establishments.

Perhaps there is a more outrageous phenomenon than the economic inequalities and one which reinforces them: it is inequality faced with illness and death.

Those who have worked hard, being physically exposed to the elements, tribulations and abuses, lose health and life sooner than those who have worked with their intellectual and imaginative faculties.

The feelings of injustice are necessarily heightened in those who must work under more painful conditions than others — and for others — that are already favoured by economic conditions and over a longer time.

So, the mere application of true democratic principles may provoke dysfunctions that check and deregulate democracy. Indeed, the observance of contracts, even if the implementation of those contracts is very remote from the day when the parties drew them up, is a principle of democracy and also a mere principle of the commonwealth; but it must not be, in this regard, a heavy burden of worries for those who, having not directly negotiated the contracts or having merely inherited them, take them upon themselves thus honouring a state worthy of the name.

The fiction of the legitimacy of the unequal share of what is paid after retirement is acceptable only, on the one hand, in an individualistic perspective in which every individual leans on the community only to settle a personal destiny, and on the other hand, in the no less dubious prospect of a steady course of time.

Following such a prospect, in contracting to do something at a given moment, it must be possible to find, under the same conditions, what was decided, many decades earlier, as if the state should warrant civil laws as steady as pretended laws of nature of the classical age; in other terms, as if it could promise a world without any accidents, risks, probabilities, or dissymmetry between past and future.

When the world of laws is expected to be pure thought and without any unforeseen event, it has the chance to be in the position of the Procrustean bed whose pretence is to measure a reality which does not care about those fantastic rules that might be maleficent for men and lure them into ideological traps.

These latter remarks concerning differences and conflicts of temporality allow us to gain a new characteristic in comparison with the implicitly or explicitly quantitative approach we have so far assumed for defining the notion of a generation and taking another point of view upon the dysfunctions that have appeared to us.

Certainly, the qualitative and modal approach to the notion of generations, of their limits and of their possible conflicts, goes back a long way.

The former lived between two disasters, one that had already taken place, the other about to take place and opening up a tragic horizon.

The second generation, ignoring war, living with hedonistic norms, taking on an air of egoism rather than altruism, without caring much for the condition in which it leaves the world to the generation of its children.

These are only sundry examples; so the slicing of the last generations in three or four pieces have many chances of being fallacious; but they give a direction we must not neglect on the pretext that only what is quantitative and countable would be real.

In parallel with many books written within sociology attempting a definition of what a generation is, I was struck by a dialogue that has the air of a monograph, though it was written by two authors.

They are separated by four decades and following themes split into conventional units; they faithfully take stock of their differences in their conception of the family, the part of work in their lives, their mode of sexuality, their labour union and political commitments; the social-class difference never seems to be the most dividing split between them.

Among the less expected matters in this exciting exchange, the reader finds the opposition between two ways of thinking about time and of living in it, so that it is difficult to separate ideology from reality.

The elder, who belongs to my generation, speaks in praise of a course of time that seems to be built straight ahead, evolving smoothly on a single path, seeming to deepen unceasingly, without any nostalgia or troubles.

While listening to this narration, the younger, usually caustic in his critiques, was enthralled by this time to which he had, has and will have no access and he seems to feel guilty about it.

This course of life looks for him as if it were the sort of time in which he would have enjoyed to live, without realizing it could be a secondary elaboration, quite imaginary, dependent on the age of the narrator and on the ways that every epoch defines for us how we live with and think about time.

There were epochs where time appeared to those who lived in them as perfectly linear; and others that cannot be lived in such a way.

If they have lived and thought the time as they ought to have lived and thought it, how would those who cannot succeed in doing so refuse a service or an advantage to them, who have found the right vital tempo?

But why did the younger not present another temporality in the same positive light as the elder, although it might be extremely different?

Had not many English thinkers already given way to a thought of non-linear times? This last point allows us to focus, among other theories, on the advantages of a theory of fictions, provided it may be deepened, to think about the reciprocal games of generations.

How to give, in this reflection, the right share to reality and fiction? We may be tempted to claim that the population pyramid tells the truth about reality and, consequently, tells the truth about the ideological processes that necessarily come along with it and for which one of the best illustrations is the thought of a temporalization that, instead of leading to a revolt against a one-sided conception of time, blames itself for being unable to identify itself with it; but why would reality not chose the side of the clashes of temporalities that radically frame our lives without any room for manoeuvres in order to change them?

In this case, it is the demographic pyramid that would be a fiction which does not stand for things themselves, but represents a sort of snapshot that has no more truth than the instantaneous speed of the physicist.

A theory of fiction does not allow us an arbitrary choice between the first or the second option; but it is possible for it to adopt each in turn, without the former claiming to be more real than the other.

Many situations which seem impossible when we consider them as graphs are perfectly bearable in reality: B. Vernier showed in the same way that the very improbable kinship structures of the Karpathos island could have reached our days through many centuries precisely because those structures, improbable to the extent of seeming impossible, become bearable when they are supported by affects and sentiments; there is no less reality in a play of affects than in the structure that seems to tell things and, sometimes, makes the demographer sound the alarm.

However, I do not want to give reasons to postpone the moment when the democratic dialogue must make possible the best decisions concerning what people at work must pay to others, and what those who are no longer at work are in the right to expect from them without referring themselves to obsolete contracts of which nobody — except erudite historians — knows why, how and with whom they were entered into in former times.

Far from inscribing contracts in eternity, it is, on the contrary, necessary to accept temporality, not forcibly only when it goes off smoothly, in order to attempt by all the means given to intelligence to control its course.

In this respect, it is not impossible that the pension system must be radically reformed, if not in all the countries of the European Community, at least in France where the authoritarian system of a legally decided retirement date at the same age has no sense.

It is right indeed that the share of work from which the younger generations were so long excluded — up to being pauperized — will become problematic if everybody could choose freely to retire.

Here, we find again the same necessity to limit one principle by another; the pure cultivation of unlimited principle — be it a component of a democratic regime — or, by the way, principles filtered in Rawlsian lexical order, are making democracy dysfunction.

However, it is not, as Hume concluded, with less democracy, but with more democracy, that problems could be solved.

Finally, the impossibility of separating one generation from another, which may seem dangerous, because of the confusing situation it generates, due to the paradoxical issue of the deepening gap between one generation and another, also gives the means to move them closer by another turn.

So, the repentant moroseness of a conflict of temporalities from which certain young people could not choose the best, stamped by ontology and phenomenology, may be countered with intergenerational teaching, which does not always function in one way, from the elder to the younger, but conversely, as M.

Mead showed, from the younger to the elder. Agrandir Original png, 10M. Marina de Portomaso, les appartements et la tour. Agrandir Original png, 4,1M.

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