domingo, 19 de diciembre de 2010

Gestión de una herencia. Cuadernos particionales

Tres fuentes de información de Internet útiles para la gestión de una herencia incluyendo dos modelos de cuaderno particional. Clicar sobre los hiperenlaces.

1) La partición de la herencia
Fuente: TuGuiaLegal.com

2) El testamento y la partición de la herencia
Fuente: Tuabogadodefensor.com Vázquez & Vázquez y Asociados - ABOGADOS -

3) Herencia: Introducción - Aceptación de la herencia - Declaración de herederos - Partición. (Incluye cómo hacer un cuaderno particional) Fuente: Región de Murcia Digital Canal Jurídico

Modelo de cuaderno particional 1
Modelo de cuaderno particional 2

Un par de cuestiones pertinentes. La primera una consulta que genera una respuesta clara:
Aceptación de la Herencia y reparto bienes

La segunda una pregunta también pertinente: ¿El acta de protocolización de un cuaderno particional realizado por un letrado ¿es, a efectos de honorarios del notario autorizante, documento sin o con cuantía?

Villancicos alternativos

Mojinos escozios - España va bien Letra
KO KO Qué asco de Navidad Letra

domingo, 21 de noviembre de 2010

Javier Cercas. Anatomía de un instante


Editado por Mondadori en tapas duras, el libro de Javier Cercas es muy bueno, imprescindible. Muy acertada la elección de las imágenes literarias para ilustrar el origen y la gestación del Golpe de Estado en España de 1981, como la de la placenta del golpe o la del buen príncipe de Maquiavelo. Esta última imagen se presta a llegar a conclusiones más explícitas, si bien no hace demasiada falta. A buen entendedor pocas palabras bastan. La trama de la crónica-ensayo, como el propio autor define el libro, parte de unas imágenes congeladas de la grabación tomada por TVE. Documentos sonoros: TVE. Documentos audiovisuales: TVE.

martes, 16 de noviembre de 2010

Música selecta

Música para relajarse (o para lo contrario, quién sabe)

Claudia Muzio La Mamma Morta
Charlie Haden & Gonzalo Rubalcaba En la orilla del mundo, bajar desde Amazon - youtube
Enya - Caribbean Blue
Loreena McKennitt - La Serenissima
Luar na Lubre
Madredeus - Ao Longe o Mar, O paraíso
Mirella Freni - Un bel di vedremo
Senead O'Connor - Nothing compares to you (sub ingles español)
Schubert Zimerman plays Schubert Impromptus Op. 90, N. 1, N. 2, N. 3, N. 4, N. 5, N. 6

Otro cancionero

Julio Iglesias Me olvidé de vivir
The Moody Blues - Nights In White Satin´67
Los Pekenikes - Palomitas de maíz
CCR Midnight special
CREEDENCE CLEARWATER REVIVAL - LODI
Dolly Parton & Kenny Rogers - Islands in the stream
Tony Ronald - Help! Ayúdame
gianni bella - de amor ya no se muere
Jackson Browne - The Load Out / Stay - Live 1978
Sorolla - Visión de España - Suspiros de España
Harry Nilsson - Everybody's Talkin' (1969)
Nilsson Without You
BALADA PARA ADELINA-richard clayderman
Dust in the wind - Kansas (subtitulado en español)
Do that to me one more time
Leo Sayer More than I can't say
Kenny Rogers
Rod-Stewart ♥ You're in my heart ♥
LOBO- " I'D LOVE YOU TO WANT ME" (WITH LYRICS)

jueves, 21 de octubre de 2010

PARLEM DE TU. Miquel Martí i Pol

PARLEM DE TU
http://personal.redestb.es/pantocrator/papa_01.html

En memoria de Filomena Gragera Gómez, mi madre.

Parlem de tu, però no pas amb pena.
Senzillament parlem de tu, de com
ens vas deixar, del sofriment lentíssim
que va anar marfonent-te, de les teves
coses parlem i també dels teus gustos,
del que estimaves i el que no estimaves,
del que feies i deies i senties;
de tu parlem, però no pas amb pena.
I a poc a poc esdevindràs tan nostra
que no caldrà ni que parlem de tu
per recordar-te, a poc a poc seràs
un gest, un mot, un gust, una mirada
que flueix sense dir-lo ni pensar-lo.

Miquel Martí i Pol. Llibre d'absències.

martes, 12 de octubre de 2010

Cementerio de Montijo

Durante el entierro de mamá fueron leídos los siguientes poemas:

De Salvador Espriu el famosísimo poema "Assaig de càntic en el temple" d'El caminant i el mur i fragmentos de poemas de La pell de brau.
http://www.edu365.cat/eso/muds/catala/literatura/poesia/creacio/pantalla5.htm
http://darman59.blogspot.com/2010/03/salvador-espriu-mahmud-darwish.html

Oh, que cansat estic de la meva
covarda, vella, tan salvatge terra,
i com m’agradaria allunyar-me’n,
nord enllà,
on diuen que la gent és neta
i noble, culta, rica, lliure,
desvetllada i feliç!
Aleshores, a la congregació, els germans dirien
desaprovant: “Com l’ocell que deixa el niu,
així l’home que se’n va del seu indret”,
mentre jo, ja ben lluny, em riuria
de la llei i de l’antiga saviesa
d’aquest meu àrid poble.
Però no he de seguir mai el meu somni
I em quedaré aquí fins a la mort.
Car sóc també molt covard i salvatge
i estimo a més amb un
desesperat dolor
aquesta meva pobra, bruta, trista, dissortada pàtria.

[...]
Per què us quedeu aquí,
en aquest país aspre i sec,
ple de sang?
No és certament aquesta
la millor terra que trobàreu,
[...]
En el nostre somni, sí.
[...]

No ploreu més el temple
que fou enderrocat.
A ponent us esperen
lliures camins de mar.

Com estimem la nova
terra de l'aspre pa
que deixa a les velles boques
sempre regust de sang!

Que en traducción de José Agustín Goytisolo se leyó como sigue:
http://www.ruedoiberico.org/libros/textos.php?id=139

¡Oh qué cansado estoy
de mi cobarde, vieja y tan agreste tierra,
y como me gustaría alejarme
hacia el norte,
en donde dicen que la gente es limpia
y noble, culta, rica, libre,
despierta y feliz!
Entonces, en la congregación, los hermanos dirían
desaprobando: "Como el pájaro que abandona el nido,
así es el hombre que abandona su lugar",
mientras yo, lejos ya, me reiría
de la ley y de la antigua sabiduría
de este mi árido pueblo.
Pero no he de llevar a cabo nunca mi sueño
y permaneceré aquí hasta la muerte.
Pues soy también muy cobarde y salvaje
y amo, además,
con un dolor desesperado,
esta mi pobre,
sucia, triste y desgraciada patria.

¿Por qué os quedáis aquí,
en este país áspero y seco,
lleno de sangre?
No es ciertamente ésta
la mejor tierra que encontrasteis,

En nuestro sueño, sí.

No lloréis más el templo
que fue derruido.
Hacia poniente os esperan
libres caminos de mar.

¡Cuánto amamos la nueva
tierra de áspero pan,
que da a las viejas bocas
siempre sabor de sangre!

Y también de Salvador Espriu los dos primeros poemas de Cementiri de Sinera, de donde se ha extraído el epitafio para su lápida.
http://antologics.blogspot.com/2007/05/cementiri-de-sinera.html

I

Pels rials baixa el carro
del sol, des de carenes
de fonollars i vinyes
que jo sempre recordo.
Passejaré per l'ordre
de verds xiprers immòbils
damunt la mar en calma.

II

Quina petita pàtria
encercla el cementiri!
Aquesta mar, Sinera,
turons de pins i vinya,
pols de rials. No estimo
res més, excepte l'ombra
viatgera d'un núvol.
El lent record dels dies
que són passats per sempre.

Que en traducción propia se leyó como sigue:

I

Por las rieras baja el carro
del sol, desde crestas
de hinojales y viñas
que yo siempre recuerdo.
Pasearé por el orden
de verdes cipreses inmóviles
sobre la mar en calma.

II

¡Qué pequeña patria
rodea el cementerio!
Esta mar, Sinera,
colinas de pinos y viña,
polvo de rieras. NO QUIERO
NADA MÁS, EXCEPTO LA SOMBRA
VIAJERA DE UNA NUBE.
EL LENTO RECUERDO DE LOS DÍAS
QUE HAN PASADO PARA SIEMPRE.

El epitafio es lo que está en mayúsculas.

jueves, 16 de septiembre de 2010

Triana Tu frialdad

TRIANA - TU FRIALDAD
http://usuarios.multimania.es/atlanti6/newpage55.html

Cada noche mi vida es para tí
como un juego cualquiera
y nada más,
porque a mí me atormenta
en el alma
tu frialdad.
Yo quisiera saber si tu alma
es igual
a la de cualquier mujer
porque a mí me atormenta
en el alma
tu frialdad.
Y sueño con gran pasión
que vives para mí
como yo vivo niña
por ti.

jueves, 26 de agosto de 2010

Why Socialism? by Albert Einstein

Why Socialism?
by Albert Einstein
http://www.monthlyreview.org/598einstein.php

This essay was originally published in the first issue of Monthly Review (May 1949).

Is it advisable for one who is not an expert on economic and social issues to express views on the subject of socialism? I believe for a number of reasons that it is.

Let us first consider the question from the point of view of scientific knowledge. It might appear that there are no essential methodological differences between astronomy and economics: scientists in both fields attempt to discover laws of general acceptability for a circumscribed group of phenomena in order to make the interconnection of these phenomena as clearly understandable as possible. But in reality such methodological differences do exist. The discovery of general laws in the field of economics is made difficult by the circumstance that observed economic phenomena are often affected by many factors which are very hard to evaluate separately. In addition, the experience which has accumulated since the beginning of the so-called civilized period of human history has—as is well known—been largely influenced and limited by causes which are by no means exclusively economic in nature. For example, most of the major states of history owed their existence to conquest. The conquering peoples established themselves, legally and economically, as the privileged class of the conquered country. They seized for themselves a monopoly of the land ownership and appointed a priesthood from among their own ranks. The priests, in control of education, made the class division of society into a permanent institution and created a system of values by which the people were thenceforth, to a large extent unconsciously, guided in their social behavior.

But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called "the predatory phase" of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.

Second, socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and—if these ends are not stillborn, but vital and vigorous—are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society.

For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.

Innumerable voices have been asserting for some time now that human society is passing through a crisis, that its stability has been gravely shattered. It is characteristic of such a situation that individuals feel indifferent or even hostile toward the group, small or large, to which they belong. In order to illustrate my meaning, let me record here a personal experience. I recently discussed with an intelligent and well-disposed man the threat of another war, which in my opinion would seriously endanger the existence of mankind, and I remarked that only a supra-national organization would offer protection from that danger. Thereupon my visitor, very calmly and coolly, said to me: "Why are you so deeply opposed to the disappearance of the human race?"

I am sure that as little as a century ago no one would have so lightly made a statement of this kind. It is the statement of a man who has striven in vain to attain an equilibrium within himself and has more or less lost hope of succeeding. It is the expression of a painful solitude and isolation from which so many people are suffering in these days. What is the cause? Is there a way out?

It is easy to raise such questions, but difficult to answer them with any degree of assurance. I must try, however, as best I can, although I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.

Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept "society" means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is "society" which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”

It is evident, therefore, that the dependence of the individual upon society is a fact of nature which cannot be abolished—just as in the case of ants and bees. However, while the whole life process of ants and bees is fixed down to the smallest detail by rigid, hereditary instincts, the social pattern and interrelationships of human beings are very variable and susceptible to change. Memory, the capacity to make new combinations, the gift of oral communication have made possible developments among human being which are not dictated by biological necessities. Such developments manifest themselves in traditions, institutions, and organizations; in literature; in scientific and engineering accomplishments; in works of art. This explains how it happens that, in a certain sense, man can influence his life through his own conduct, and that in this process conscious thinking and wanting can play a part.

Man acquires at birth, through heredity, a biological constitution which we must consider fixed and unalterable, including the natural urges which are characteristic of the human species. In addition, during his lifetime, he acquires a cultural constitution which he adopts from society through communication and through many other types of influences. It is this cultural constitution which, with the passage of time, is subject to change and which determines to a very large extent the relationship between the individual and society. Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organization which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.

If we ask ourselves how the structure of society and the cultural attitude of man should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is, for all practical purposes, not subject to change. Furthermore, technological and demographic developments of the last few centuries have created conditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.

I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.

The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. In this respect, it is important to realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additional capital goods—may legally be, and for the most part are, the private property of individuals.

For the sake of simplicity, in the discussion that follows I shall call “workers” all those who do not share in the ownership of the means of production—although this does not quite correspond to the customary use of the term. The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is “free,” what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists' requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

The situation prevailing in an economy based on the private ownership of capital is thus characterized by two main principles: first, means of production (capital) are privately owned and the owners dispose of them as they see fit; second, the labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense. In particular, it should be noted that the workers, through long and bitter political struggles, have succeeded in securing a somewhat improved form of the “free labor contract” for certain categories of workers. But taken as a whole, the present day economy does not differ much from “pure” capitalism.

Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers' goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals which I mentioned before.

This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive success as a preparation for his future career.

I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society.

Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralization of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?

Clarity about the aims and problems of socialism is of greatest significance in our age of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.

viernes, 20 de agosto de 2010

A mi adolescencia, JB Humet

A mi adolescencia Joan Bautista Humet
http://www.jbhumet.com/discos.asp?id=g07


Sabes, hoy me encontrado contigo
entre papeles dormidos
que alguien me devolvió.

Llevas sobre tus dieciséis años
un traje de tus hermanos
y el beso del rubor.

Fuiste lo mas real de mi vida,
mi adolescencia suicida,
yo soy lo que quedó.

Pero eso dejémoslo, ya pasó
y ahora descansa.

Sabes, tus ojos no eran tan verdes,
tarde o temprano se pierden
el brillo y el candor.

Sabes, no me han servido de nada
ni tus raíces cuadradas,
ni aquel despertador.

Nunca te pagaré lo bastante
que te pararas delante
de un viejo trovador.

Pero eso dejémoslo, ya pasó
y ahora descansa.

Sabes, fuiste un patán pendenciero
que se burlaba del miedo
y el miedo no se fue.

Sabes, tu cuerpo no era pecado,
pero no pases cuidado,
luego me lo cobré.

Mira, yo no te culpo de nada,
tu vida estaba marcada,
por eso te maté.

Pero eso dejémoslo, ya pasó
y ahora descansa en paz.

miércoles, 10 de febrero de 2010

Shakespeare's King Lear Quotes

Shakespeare's King Lear Quotes
http://shakespeare.mit.edu/lear/

http://nfs.sparknotes.com/lear/
No fear Shakespeare King Lear

Edición con notas y comentarios
http://larryavisbrown.homestead.com/files/Lear/lear_home.htm


ACT I, Escene ii
EDMUND

This is the excellent foppery of the world, that,
when we are sick in fortune,--often the surfeit
of our own behavior,--we make guilty of our
disasters the sun, the moon, and the stars: as
if we were villains by necessity; fools by
heavenly compulsion; knaves, thieves, and
treachers, by spherical predominance; drunkards,
liars, and adulterers, by an enforced obedience of
planetary influence; and all that we are evil in,
by a divine thrusting on: an admirable evasion
of whoremaster man, to lay his goatish
disposition to the charge of a star! My
father compounded with my mother under the
dragon's tail; and my nativity was under Ursa
major; so that it follows, I am rough and
lecherous. Tut, I should have been that I am,
had the maidenliest star in the firmament
twinkled on my bastardizing.


ACTO I, Escena ii
EDMUNDO

Tan afectada es la vestimenta del mundo, que,
cuando nuestra fortuna enferma, - a menudo el exceso
de nuestra propia conducta, - hacemos culpables de nuestros
desastres al sol, la luna y las estrellas: como
si fuéramos villanos por necesidad, idiotas por
coacción celestial; bribones, ladrones, y
traidores, por el predominio de las esferas, borrachos,
mentirosos, adúlteros por forzada obediencia
a la influencia planetaria, y todo en lo que somos viciosos,
por divina imposición: ¡una evasión admirable
del hombre putero, echarle el cargo
de su lujuriosa disposición a una estrella! Mi
padre se combinó con mi madre bajo la
la cola de dragón, y mi nacimiento fue bajo la Osa
Mayor, de lo cual resulta que soy rudo y
lascivo. Vamos, que debería haber sido lo que soy,
si la más virginal estrella del firmamento
hubiese alumbrado la concepción de un bastardo como yo.


EDGAR [Aside] And worse I may be yet: the worst is not
So long as we can say 'This is the worst.'