Combing through the horrible mess left in the destructive wake of gần đây trolls, I have noticed the proffessed offence felt bởi certain members of fanpop bởi the exclusiveness of this spot, and what I want to say to bạn all who felt hoặc are feeling this offence, is I do apologise, but I also urge the parts in this conflict to moderation. Because with this level of hostility going on, we'd be soon chucking stones at each other in our private intifada. Now, that is most unpleasant right? So here's what I humbly propose:
1. Immediate and unconditional cease-fire.
2. Understandment of the fact that fanpop is open for everyone to tham gia whatever spot they and their grandmothers so pleases.
3. Simultaneous understandment of the fact that there's a inherent neccess of civility, and sometimes, when it comes to certain things, it is better to be polite instead of going "fiat iustitia pereat mundus".
4. Understandment of the fact that we as the biggerstaffs have made mistakes in handling this problem, but there's no need to recruit a lynching mob.
5. Understanding that despite the fact that this spot is indeed a spot for a vòng tròn of friends, we are very happy to introduce civil and friendly people who are willing to give our troubled minds a civil distance.
Finally, I present a small story:
Seneca: "Piso's justice"
In De Ira (On Anger), Book I, Chapter XVIII, Seneca tells of Gnaeus Piso, a Roman governor and lawmaker, when he was angry, ordering the execution of a soldier who had returned from a leave of absence without his comrade, on the ground that if the man did not produce his companion, he had presumably killed the latter. As the condemned man was presenting his neck to the executioner's sword, there suddenly appeared the very comrade who was supposedly murdered. The centurion overseeing the execution halted the proceedings and led the condemned man back to Piso, expecting a reprieve. But Piso mounted the tribunal in a rage, and ordered the three soldiers to be executed. He ordered the death of the man who was to have been executed, because the sentence had already been passed; he also ordered the death of the centurion who was in charge of the original execution, for failing to perform his duty; and finally, he ordered the death of the man who had been supposed to have been murdered, because he had been the cause of death of two innocent men.
In subsequent versions of this legend, this principle became known as “Piso’s justice”, which is when sentences made hoặc carried out of retaliation the intentions are technically correct, but morally wrong, and this could be construed as a negative interpretation of the meaning of Fiat justitia ruat caelum.
However, no form of the phrase fiat justitia appears in De Ira, though Brewer's incorrectly states that it does.[4] The phrase is sometimes attributed to a different Piso, Lucius Calpurnius Piso Caesoninus, possibly a confusion with this case.
A thêm original version of this story, albeight unsourced, can be found here: link
1. Immediate and unconditional cease-fire.
2. Understandment of the fact that fanpop is open for everyone to tham gia whatever spot they and their grandmothers so pleases.
3. Simultaneous understandment of the fact that there's a inherent neccess of civility, and sometimes, when it comes to certain things, it is better to be polite instead of going "fiat iustitia pereat mundus".
4. Understandment of the fact that we as the biggerstaffs have made mistakes in handling this problem, but there's no need to recruit a lynching mob.
5. Understanding that despite the fact that this spot is indeed a spot for a vòng tròn of friends, we are very happy to introduce civil and friendly people who are willing to give our troubled minds a civil distance.
Finally, I present a small story:
Seneca: "Piso's justice"
In De Ira (On Anger), Book I, Chapter XVIII, Seneca tells of Gnaeus Piso, a Roman governor and lawmaker, when he was angry, ordering the execution of a soldier who had returned from a leave of absence without his comrade, on the ground that if the man did not produce his companion, he had presumably killed the latter. As the condemned man was presenting his neck to the executioner's sword, there suddenly appeared the very comrade who was supposedly murdered. The centurion overseeing the execution halted the proceedings and led the condemned man back to Piso, expecting a reprieve. But Piso mounted the tribunal in a rage, and ordered the three soldiers to be executed. He ordered the death of the man who was to have been executed, because the sentence had already been passed; he also ordered the death of the centurion who was in charge of the original execution, for failing to perform his duty; and finally, he ordered the death of the man who had been supposed to have been murdered, because he had been the cause of death of two innocent men.
In subsequent versions of this legend, this principle became known as “Piso’s justice”, which is when sentences made hoặc carried out of retaliation the intentions are technically correct, but morally wrong, and this could be construed as a negative interpretation of the meaning of Fiat justitia ruat caelum.
However, no form of the phrase fiat justitia appears in De Ira, though Brewer's incorrectly states that it does.[4] The phrase is sometimes attributed to a different Piso, Lucius Calpurnius Piso Caesoninus, possibly a confusion with this case.
A thêm original version of this story, albeight unsourced, can be found here: link
