Universal Translator 2000 Pro Edition PORTABLE Download

Download ->>> DOWNLOAD

Universal Translator 2000 Pro Edition Download

the consequence of this is that private ownership can no longer be considered a given, and in practice becomes in any case transformed and reduced in significance. but, at the same time, a genuine defence of private property does not have the same, or in some cases not even the same, value that it may have for some circles, or in some countries. [99] for the economic system of liberal market capitalism, social rights, as they have developed in the democratic countries, tend to take precedence over the defence of private property.

124. the reduction of every right to an economic form imposes a particular type of limitation, given that every right implies a positive element that cannot be confined within definite boundaries. indeed the reduction of property to economic forms entails a lack of security for the owners of private property, since they have no means to defend what is being usurped by others. [100] it is indeed often in the very name of economic freedom that one allows private property to be attacked or in any way damaged: the property of the environment, and of nature in general, has fallen victim to the reduction of property to economic forms; likewise, public spaces have suffered the exclusive use of economic forms by private parties, who are themselves becoming the new owners of lands.

126. this is why, on the basis of a correct analysis of the causes of the present state of society, it is fundamental to re-evaluate current relationships. [101] peace and the commandment to love our neighbour must be and remain the essential, fundamental and necessary norm of contemporary human development. [102] the new social order of human beings founded on justice and solidarity represents the future of all humanity. [103] it will be built and governed through the solidarities of love, solidarity and liberty among all its members. [104] my vision of a new era of fraternity, justice, security and peace cannot be built without the awareness of ourselves as members of one and the same human family. [105] we cannot think of the world and of creation as a property that can be exploited and dispossessed with an easy and irresponsible gesture. nothing justifies the production and use of vast amounts of goods and services by means of financial investments that in reality do not add anything to the global order, save the enrichment of some or of a few. [106] in a just order, the value of goods and services is in the first place founded on the quality of life, both as a means of social integration and as a moral good, the conditions that enable each one to live a fruitful and genuine life. [107] all economic activity is expected to aim at the achievement of this fundamental end.

303. in a word, truth sets us face to face with the truth of god, and in this encounter we experience the joy of participating in the kingdom of heaven. [305] it is christ the word and the son of god who himself is the truth and who gives life to his people, even as he himself is truth in the unbroken sequence of god, the beginning and end of truth. [306] the word is the effulgence of the truth and the revelation of the joy that is in heaven, which dwells in every heart, because love finds its satisfaction in truth and in the joy of truth. [307] 370. what is essential is not only that truth be respected, but also that by it humans are ruled in a concrete way. this must become the criterion for judgment: who can better judge than the one in whom truth is born and rules him? [311] it is the duty of human reason to reflect on the rights of justice, on the rights of truth, on the rights of truthfulness, on the rights of the truth that makes us human. [312] this truth is what is truthful. it is the truth that we cannot do without in our relationship with others and with god, and with a duty of justice that we owe to truth. accordingly, “the true becomes the great path towards truth, and not truth the path towards the true”. [313] god is truth. 22. how much is the gap between the old world and the new modern world? how can we make it a stage on which communities of culture can flourish? nothing is more deadening than the local in itself. in the worst of cases, local life is only filled with fear and self-pity. all this must disappear if communities are to become places in which men can freely live, think and speak their truth. it is therefore important to foster the links between our cities, towns and villages, bringing together people of different cultures, different origins, language, faith and belief. how can we do this? a real universal fraternity must be founded on the basis of the brotherhood, the common cause and the great values of the new age. 5ec8ef588b