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may participate any artist or group without restrictions to age or provenance.
will select a maximum of 20 proposals, subject to the basis set out below:

~ Works can belong to any artistic discipline and may be submitted in any medium, the only condition is that they are reproducible (photographs, photocopies, etc. .) and / or therefore, its loss is completely innocuous. It presented many copies of it as the artist sees fit.
~ In this way, accept any digital media (CD's, DVD's, etc.), With 10 minutes maximum duration of this (the viewing device will be in one player, will play together with other audiovisual works). ~
Works must not exceed weight or measures to prevent their transport on foot (exact conditions and subjective as dictated by the hand luggage of any airline.)
~ The works must respect the exhibition space.
~ The production of the work borne by the artist.
~ Entries must be received by June 25, 2010.

be published din-A3 poster to color, to be delivered to all participants and stakeholders. To realize this, you are required to send a picture of the work to be exhibited at JPG, a maximum of 150 dpi to: convocatoriadomestica@gmail.com

Delivery of proposals will be done through
address: home
c / Bruc, 32, 4rt-1ra
08010, Barcelona

The first exhibition will be held on Sunday July 4, 2010, the place is an old shop bikes, their location will be shown shortly.

More information:
http://convocatoriadomestica.blogspot.com
http://campodedesconcentracionpolivalente.blogspot.com
Contact: convocatoriadomestica@gmail.com

Participation implies acceptance of these rules.

SAMPLE

Women Wrestling Chest Sitting

The exhibition is a curatorial project of nonprofit Hervàs Antoni, Ariadna Parreu and Consol Llupià and this will be its second edition. Expose
selected proposals from different authors working from the reproducibility of a work of art and its value, the DIY and the ephemeral and shared.
also show the winning film of the 2nd Field Multipurpose Deconcentration 'My Hair'.

The main characteristics of the sample are:
UNA. Takes place in locations not designed this function. Housed
according to agreements reached between the parties concerned. The schedule is also subject to the agreement (12 to 20 hours approx.).
DOS. The duration is one day: opening and closing on Sunday chosen. THREE
. The exhibits may be removed by anyone interested.

a catalog is published din-A3-poster in color.
All graphic documents, both photographs of the same day as the images sent by the artists, are posted on this blog

Help On Hardy Weinberg Problems

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Metapolítica

articles

by Eduardo Hernando Nieto

Recently I purchased the English edition of this great work of Leo Strauss (On Tyranny: Chicago University Press, 1961), which has been translated by the English publisher Ediciones - Meeting (Madrid, 2005). This text includes little dialogue on which Strauss's comment part of Xenophon, entitled "Hiero or Tyranny", which "plays" an interesting conversation between the tyrant Hieron of Syracuse and the poet Simonides about the nature of tyranny and the advantages and disadvantages of it. In the same study also included comments from the philosopher Hegel Kojève Alexander, who then developed a famous controversy with Strauss just above the text of that Xenophon and finally there is also a brief reception Strauss's commentary written by Eric Voegelin.

is not my focus at this time to devote to comment on the huge debate between the two authors - I will then - or the reception of Voegelin, but I would point out some important aspects of Strauss and commentary also dwell around the concept of tyranny.
Strauss
As you noted from the beginning of modernity, tyranny has been a term that was excluded from the political vocabulary, despite its relevance, and who began this task of exclusion was modern political thought, beginning with Machiavelli, " Machiavelli's The Prince (as opposed to his discourses on Livy) is characterized by deliberate indifference to the distinction between king and tyrant, the Prince implies tacit rejection of the traditional distinction "(Strauss: 2005, p.42). The reason for this undoubtedly was the refusal of modern science to issue any value judgments, so he started using terms like dictatorship, authoritarianism, totalitarianism, etc., that although indirectly referred to a negative value judgments could be however, used by modern political science to take them as concepts categories of political analysis.

While Xenophon's dialogue - in the first part - apparently trying to show the difficulties that have to spend the tyrant (fear of being poisoned, lack of close human relationships, isolation, etc.). So much so that the best we could the tyrant is to hang [1] , however, in the second part of the work, but believes more Simonides that the option with the tyrant to have enormous power that it could well become a great benefactor of society can become the tyrant the happiest man on earth (p. 49). This reading suggests Simonides is very interesting because a large account would be closer to the vision set forth at the beginning of modernity by Machiavelli himself (if the same perspective the notion of tyranny) to the extent that the tyrant would transform into a being benevolent thus the association of tyranny with evil would no longer be feasible. Also, this reading could help then erase the line between the king of the tyrant. Nevertheless, we must recognize that Simonides ("Xenophon?) Finally has an ambiguous position on tyranny because as I mentioned one side seems to indicate that the tyrant can be happy but then comes also indicate that individual's life may be preferable to that of the tyrant (pp. 126 - 127) also highlights the fact that the tyrant does not seem to make much attention to the advice of Simonides. In summary, the position of Xenophon seems to be located between Socratic political science and political science Machiavellian. (P.44), hence the relevance of his work for Leo Strauss, who as we tried by every means to recover the classical political knowledge in order to understand the reality of politics.

So if Strauss believes that even the moderns like Machiavelli and his followers strive to blur the distinction between good and evil, this however is not fully achieved (terms like dictatorship and authoritarianism eventually carry a huge load value) but what if you get to the final - and this is my view and my concern - is that you can understand the essence of tyranny. Thus, it apparently can only be seen in so-called authoritarian regimes but not in other political systems (like contemporary liberal democracy itself.) That is, while ignoring the nature of tyranny and considered as a archaic it may not be placed in this and also any of its features could be seen in modern political regimes - especially in today's democracies - which not only help to avoid any criticism of the regimes of today but also obscure a this great truth in contemporary politics: the accumulation of power, with the help of the technique is in the hands of contemporary democracies generate the same power hundreds of thousands of times the power of the Hiero.

From there then the need to recover the meaning of tyranny and not to lose sight of their presence, perhaps now more present - but also more hidden - in the past.
[1] Hiero curious claim because it goes against the grain of common readings rather argue the opposite, namely that what characterizes the tyranny is just the happiness of the tyrant at the expense of pain and suffering of the people.