I look with satisfaction, but with a slight regret, at the metropolises of the world, how much they did and how they want to make more, regretfully, because of Romania, Bucharest, for example,it’s been so many years without doing anything,not even a bypass belt, of course, the projects were, but that’s just the point.
How are Shanghai (China), Cairo (Egypt), Paris (France – Europe City …), Istanbul (Turkey) and more. For example, Istanbul, where Erdogan is (more than 50,000 people were imprisoned from the bloody attempt to overthrow Erdogan’s military power and assassination last year), and yet what cities they are about to do.
And we ? Where we are ? Highways not , cities not (I remember the mistress posed by a Mayor, a provincial city, the park that he did, with European money, of course) … we do not have anything … did that come Romania?!
Down is a site with cities of the world now :
City of Paris (Europe City)
The International Coordination Council of the UNESCO Program “Man and Biosphere” (MAB) met for the first time in 1971, and the concept of Biosphere Reservation emerged in 1974. The program to create a world-wide network of biosphere reserves Was launched two years after the concept proposal. In 1995 the Seville Conference defined for the first time a strategy and developed a statutory framework that supports accepted principles by all states. In the same year, the UNESCO General Conference adopted the Seville Strategy and Framework. In 1932, 183 hectares of alpine hole in the Pietrosu Mare Peak area (2,303 meters) were declared scientific reserve, being the first such reservation in Romania. The importance of the area, but also its beauty, made the protected area later extended to 3,300 hectares. At present there are four scientific reserves in the Rodna Mountains National Park (Pietrosu Mare – 3,547.6 hectares, Piatra Rea – 291 hectares, Corongiş – 614.9 hectares and Bila-Lala – 1.318.2 hectares), plus six reserves (100 hectares), Izhaarele Mihăiesei (61 hectares), Valea Cormaia (50 hectares), Saca Massif (7,8 hectares), Cobăşel Cave (one hectare) and Natural Reserve Izvorul Bătrâna (0.5 hectare). . Over 2,300 hectares of the Rodna Mountains National Park are declared a strictly protected area because of protected areas of great scientific importance, including wild areas where human intervention was extremely low. It is forbidden to carry out any human activities, except for research, education and ecotourism, but also any activity of exploiting natural resources.
De-globalization is not just about Brexit and rising U.S. protectionism. It is much more than that. It’s a pervasive negative attitude regarding globalization that includes various autonomous and sometimes antagonistic movements, such as anti-Western universalism in Eurasia, anti-federalism in Eastern Europe, Piketty-type neo-Marxism in Western Europe, as well as the Islamic State and the like from the Mediterranean to Central Asia.
What’s at stake here is the post World War II intellectual construct positing that if people from all civilizations find it profitable to be acquainted through exchange, they will become interdependent and identify with mankind as a whole, peacefully.
Globalization is losing ground fast to de-globalization — the view that a globalized economy generates intolerable inequalities between people, classes, nations and civilizations. To combat inequality, the argument goes, governments need to regain their sovereign rights and close their national borders.
Inequality within societies has widened considerably in recent decades. But this is not because of international trade or movements of people; after all, cross-border trade and migration have been happening for thousands of years. So what is fueling it? To answer that question, we must consider what it is about globalization that is generating returns for the wealthy. The reply: the capacity to combine.
A central aspect of globalization is the careful documentation of the knowledge and legal tools needed to combine sovereign rights and property rights over seemingly useless single assets (electronic parts, legal rights to production, and so on) into complex wholes (an iPhone), and appropriate the surplus value they generate.
It is well-organized knowledge documented in clear and accessible ledgers that faithfully describes not only who controls what and where, but also the rules governing potential combinations, which makes it possible for the multiple components from ten countries to be brought together to manufacture one wooden pencil in Germany; it is also the story behind the hundreds of combinations that are required to assemble a mechanical Swiss watch and the thousands that it took to create flight navigation systems in the U.S. or over the world wide internet.
It is also the knowledge that informs us which authority has the sovereign right to regulate exchange, who has the property rights to any given asset and who can use both of these rights to leverage that asset. That is also how we know what can be leveraged and whether a given document can be used to perform over a dozen functions that are required to make complex combinations, including those acting as pledges against investment, collateral for credit, credentials for receiving public services and property rights containers to capture and store the surplus value created by the combinations.
After two decades of fieldwork in some 20 countries with over 1,000 researchers, my organization, the Institute for Liberty and Democracy (ILD), has ascertained that 5 billion people — out of 7.3 billion around the world — are not documented in national ledgers or in anything approaching a manner easy to compare, measure or mix on an international scale. Instead, their entrepreneurial talents and legal rights to assets are recorded in hundreds of scattered records and rules systems throughout their countries, making them internationally inaccessible.
The Missing Links in the Legal Chain and Blockchain
This lack of consolidated, documented knowledge — and not trade — is the principal reason for global inequality. The lawyers and politicians who draft and enact the legislation and regulations that govern globalization are dramatically disconnected from those who are supposed to implement the policies at the local level, and those who write up and control the ledgers that embody the social contracts that are respected on the ground. In other words, the legal chain is missing a few crucial links.
Experience in Japan, the United States and Europe shows that putting in place a straightforward legal approach to ensuring equal rights and opportunities can take a century or more. But there is a faster way: treating the missing links as a break not in a legal chain, but in a knowledge chain.
We at the ILD know something about knowledge chains. We spent 15 years adding millions of people to the globalized legal system by bringing the knowledge contained in marginal ledgers into the legal mainstream — all without the help of sophisticated software. But we do not have decades more to spend on this process; we need to bring in billions more people, and fast, if we want globalization to be less unequal. That will require automation.
Over a year ago, the ILD began — with seed funding from the Omidyar Network and the brilliant and patient coaching of Bill Tai from Silicon Valley — to determine whether information technology, and specifically blockchain (the transparent, secure, and decentralized online ledger that underpins Bitcoin), could enable more of the world’s population to get in on globalization. The answer is a resounding yes.
By translating the language of the legal chain into a digital language — an achievement that required us to develop a set of 21 typologies — we have created a system that could do at least four important things:
First, identify, locate and capture any ledger in the world and make it public;
Second, make compliance effective by digitally placing any international contract in the ledgers — local or global — where the reputation of the contracting parties is at stake and commitment is more likely;
Third, we have been able to compress into 34 binary indicators the questions that computers have to ask captured ledgers to determine which provisions should be made in existing legislation to make globalization a more equal process;
And, fourth, use those same 34 indicators to insert into “blockchain smart contracts” the links missing in the legal chain, so that globalized firms and non-globalized collectives can start making fair deals without needing to wait for local rules to adapt to global legislation.
Maybe the language that will help us globalize in equal terms is not English but the binary language of automation.
- Arad County Council has recently taken place in the presence of a large audience, the book “Freemasonry explained profane” history Arad Antony Martin. The event was attended by two representatives of the Center Sociological Italian Alessandro Mario Scarl and Averna. After brief exposure Alessandro Averna role of Freemasonry in today’s society and the importance of such an endeavor editorial author Antony Martin presented the structure of the work, focusing on the relationship between Freemasonry and modernity, the relationship between Freemasonry and religion and going deep meanings initiation rituals that company. “The book raises, the theme that addresses a particular interest among the public, will be launched in the coming period and in other cities,” said historian Antony Martin
- More to read : http://newsar.ro/cine-sunt-masonii-si-aradenii-interesati-de-masonerie-galerie-foto/
I know, it’s just an illusion, but I do not stop I feel like a puzzle, where all around me sits one piece every where it like, as he likes.And. .. does not fit at all.
And you come and give all up, but manage to sit it properly, because you know, that I complete, I start, and you’re done, I ask, and you have an answer for everything because you know what I miss what I want and what I need to actually making me see not only regrets behind a mistake, but rather success behind a decision, that make me want to be yours, because I had so many times and yet so many want you because you make me wanna love you because you make me want to be a part of me … for you.
by Max Neumark
What to do good? More specifically said, you can do better? If you do good you are seen as a river? It’s good to yourself and harm the other. So do good or harm? Then they hurt to be seen as well. Neither is good. Then I wonder if my good can be assimilated. Then it is good and not bad. But if harm can be assimilated well? Who is good and who is bad? Depending on the partner. Then we take as a partner and a common thing, good or evil. “Tell me who you friend to tell you who you are?” Or: “If you do not know a man must see his friends.” But the situation may be a friendship. When you do partake of the good or evil exposed. But are you good or bad? How are you actually get friendly term. Maybe immoral. But immorality is bad, not good. So “brother devil you do to pass the bridge.” What we have in common with F. ‘. who do evil, but can do good, but not for us. To separate wheat from the chaff. They are with us and we with them. Love can not by force. Inadequacy Masonic concepts of life inevitably leads to separation. Mist is not a river but a great good for both. Maybe then it exists respectful but not morality or immorality as each side sees the good side.
For the good that I want to do it, do not do it, but the evil I do not want to do it, here’s what I do!
How to understand this? I can not control? They are controlled by someone? Rather they are manipulated by my own morality. Because at some point all doing evil, I get to look good and they want to do it, do not do it, but the evil I do not want to do it, here’s what I do!
I know, in truth, that nothing good lives in me, that in my flesh, because it is true, I will to do good, but I have the strength to do it.
For the good that I want to do it, do not do it, but the evil I do not want to do it, here’s what I do!
And if you do not want to do, no more I that do it, but sin that dwells in me.
I find, but in my law, that when I want to do good, evil is present with me.
Because after the inward man, I delight in the law of God;
but I see another law in my members fighting against the law of my mind and bringing me into captivity to the law of sin which is in my members.
Romans 7: 18-23