For those of you ready to try something a little experimental in your reading, check out Coeva, an interactive novel written by Maria Pia Carlucci, Fiorella Corbi, Maurizio Verdiani, and “conducted” by Stefano Capecchi
Take a look at the blog, and if it sounds intriguing, pick up the book at Amazon.
TheCoevas official blog Strumentisti di Parole/Musicians of words
This COEVAL loop is born from authors’ intimate necessity to communicate, to reflect about novel’s atmospheres, to lead to new intersections and to sound new soundings.
Welcome to observe this blog river’s stream in constant motion. We consider words’ instrumentalists and we choose a daily presence in the global village. COEVA is born as a symphony’s score, modulating and arranging idioms. Conjugated artistic languages. The blog itself is a work of art: crucible of visual arts, reflections, theatre, interpretations and staves; confluences of new concepts and stimulations.
Fiorella Corbi (Iridediluce)
Fiorella Corbi is born in Salerno in the Seventies. She graduated in Science Education, lives and dwells in Tuscany since 2002. She is always particulary interested for fantasy, classical music and opera, singing, theatre, cinema and painting. She loves and studies philosophy…
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The Coevas are a group of Italian writers and musicians — they call themselves a “band literature,” and that’s how they write, as a group under a single name — who spin crazed sexual dreamy prose like William Burroughs cutting up Jean Rhys channeling Orpheus.
I need to get more of my own novel excerpts up so they can see how much we have in common — except for prose itself since I write nothing like them — but, angry women, mythic creatures, desperation, and Italy: we’re like twins separated at birth. They even blog-rolled Szymborska’s “Woman’s Portrait,” a poem my mother loved so much she took it on herself to translate it for me before she died.
Also I shout because they are my best online marketing class — they were the first writers to find my site and follow it, and it looks like that’s how they’re getting…
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Foucault, Derrida, Deleuze : trois philosophes longtemps boudés par la France et aujourd’hui redécouverts. Leurs pensées peuvent être qualifiées de « rebelles » à double titre. Rebelles d’abord parce que singulières, critiques, irréductibles, remettant sans cesse en question le pouvoir, l’institution et la manière même de penser et de philosopher. Rebelles également parce que souvent difficiles d’accès – parfois même obscures ou hermétiques – et rétives à une lecture univoque. Et pourtant, en dépit de leur difficulté intrinsèque, elles trouvent encore un large écho aujourd’hui et pas seulement dans les cercles universitaires. Si leurs textes sont souvent ardus, ces philosophes ont toutefois réussi à se faire entendre. Leur engagement y est sans doute pour beaucoup. Loin de s’enfermer dans leur tour d’ivoire, ils se sont confrontés au réel et ont…
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Scrivi qui i tuoi pensieri… (opzionale)
Mary Wollstonecfraft (1792)
“Chi ha fatto dell’uomo il solo giudice, se la donna partecipa con lui del dono della ragione?
La donna ha un diritto inalienabile alla libertà e all’eguaglianza, perché questi sono diritti naturali ai quali nessun essere umano deve rinunciare e che sono garantiti addirittura dalla civiltà: il diritto e il dovere di ottenere il meglio che la società ci offre. E ciò comprende anche il dovere di creare i mezzi per riceverli.”
E’ tempo di compiere una rivoluzione nei costumi femminili -tempo di restituire le donne alla loro perduta dignità –e di renderle partecipi della specie umana in modo che, riformando se stesse, riformino il mondo… E’ tempo di distinguere gli eterni e immutabili principi della moralità dagli usi e dalle abitudini, che possono differire a seconda dei luoghi. Se gli uomini sono semidei, bene, allora vogliamo servirli!” (op.cit. p.134)
Essa si domandava quale fosse…
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A sensorial documentary film on the upcoming novel “IO” by TheCoevas
What is the ethical power of literature? Can it diminish acts of injuring, and if it can, what aspects of literature deserve the credit?
All these questions, at first, hinge on another: can anything diminish injury? In his recent book The Better Angels of Our Nature, Steven Pinker argues that, over 50 centuries, many forms of violence have subsided.1 Among the epochs he singles out for special scrutiny is a hundred-year period bridging the seventeenth and eighteenth centuries during which an array of brutal acts—executing accused witches, imprisoning debtors, torturing animals, torturing humans, inflicting the death penalty, enslaving fellow human beings—suddenly abated, even if they did not disappear.
Attempting to account for “the sweeping change in everyday sensibilities” toward “the suffering in other living things” and for the protective laws that emerged during the Humanitarian Revolution, Pinker argues that the legal reforms were in some degree a product of increasing…
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