To Oszkár Jászi (27 October 1950) - Revision history

Santiago Pinault at 23:58, 30 August 2020

2020-08-30T23:58:04Z

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	You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]].		You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]].

	As to my own person, I was part of a special … […] … and to {{Page \|n°=228}} which I probably owe all twists and turns, all transcendental ataraxia. I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]		As to my own person, I was part of a special mission … […] … and to {{Page \|n°=228}} which I probably owe all twists and turns, all transcendental ataraxia. I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

	But old age envisaged … […] In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know what you thought of them, but you did publish them. They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy. […] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.		But old age envisaged … […] In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know what you thought of them, but you did publish them. They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy. […] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.

Santiago Pinault at 15:37, 25 April 2020

2020-04-25T15:37:24Z

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	This made your mission … […]		This made your mission … […]

	Who bears responsibility … […] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] committed, {{Page \|n°=229}} long-term and clear-sighted political work, … ~~[…]~~		Who bears responsibility … […] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] committed, {{Page \|n°=229}} long-term and clear-sighted political work, … […] I was never a politician; I had neither talent for it, nor any interest in it.

	[…] I was never a politician; I had neither talent for it, nor any interest in it.

	I was fifty … […]		I was fifty … […]

Santiago Pinault at 15:36, 25 April 2020

2020-04-25T15:36:29Z

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	{{Page \|n°=227}} My dear Oszi,		{{Page \|n°=227}} My dear Oszi,

	[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]		Apologies … […]

	~~In the [[1909]] Jubilee supplement of ''Huszadik Század''~~ I ~~published my hypotheses under the title '[[The crisis~~ of ~~our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin~~ [~~Szábo~~], who knew of they were warning. I do not know what you thought of them, but you did publish them. They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.		I am already of an age … […]

	[…] ~~From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a~~ one~~-side idealism~~, ~~its soarings disappearing into~~ the ~~void~~.		You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]].

	~~[…] I did not try~~ to ~~forge unity through action with the workers~~, ~~the peasantry or with the nationalities, nor did~~ I ~~even look for it. It~~ was ~~short-sighted to claim that~~ a ~~predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.)~~ […] {{Page \|n°=~~229~~}} ~~[…] I~~ was ~~never~~ a ~~politician;~~ I ~~had neither talent for it~~, ~~nor any interest in it~~.		As to my own person, I was part of a special … […] … and to {{Page \|n°=228}} which I probably owe all twists and turns, all transcendental ataraxia. I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

	[…] ~~H. Spencer~~'~~s descriptive sociology (or parts~~ of ~~it) aimed at something like this;~~ the ~~posthumous work~~ of ~~Max Weber would have accomplished it~~, ~~if he had~~ not ~~deployed such complicated typologies~~. ~~But basically, in~~ the ~~era~~ of ~~both Spencer and Weber~~, the ~~limits to~~ the ~~market economy, which were~~ to ~~tower over the 1920s and 1930s, were still not apparent to us~~. ~~Grote or Mommsen, or even Eduard Meyer and Rostovtzeff~~, ~~used~~ the ~~market model as historical norm~~.		But old age envisaged … […] In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know what you thought of them, but you did publish them. They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy. […] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.

	{{Page \|n°=230}}		This also … […]

			This made your mission … […]

			Who bears responsibility … […] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] committed, {{Page \|n°=229}} long-term and clear-sighted political work, … […]

			[…] I was never a politician; I had neither talent for it, nor any interest in it.

			I was fifty … […]

			Some three years later, … […]

			The surprise arrived … […] H. Spencer's descriptive sociology (or parts of it) aimed at something like this; the posthumous work of Max Weber would have accomplished it, if he had not deployed such complicated typologies. But basically, in the era of both Spencer and Weber, the limits to the market economy, which were to tower over the 1920s and 1930s, were still not apparent to us. Grote or Mommsen, or even Eduard Meyer and Rostovtzeff, used the market model as historical norm.

			How I would … […] The famous {{Page \|n°=230}} stone-carved ''equivalent values'' of the theocratic kings of Babylonia removed the stigma of profit from simple …

			My dear Oszi, old love … […]

			May God … […]

	== Letter Informations ==		== Letter Informations ==

Santiago Pinault at 08:57, 12 July 2019

2019-07-12T08:57:39Z

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	== Letter Informations ==		== Letter Informations ==
	'''Reference''':<br />		'''Reference''':<br />
			'''Original Text''': [[Jászi Oszkárnak küldött levél (1950. október 27.)]]<br />
			'''KPA''': [[48/05]], 9-13<br />
	'''Published English Translation''': in [[Dale (ed), Karl Polanyi: The Hungarian Writings\|DALE Gareth (ed.), ''Karl Polanyi: The Hungarian Writings'']], p. 227-230<br />		'''Published English Translation''': in [[Dale (ed), Karl Polanyi: The Hungarian Writings\|DALE Gareth (ed.), ''Karl Polanyi: The Hungarian Writings'']], p. 227-230<br />
	'''Other languages''':<br />		'''Other languages''':<br />

Santiago Pinault at 23:46, 16 January 2019

2019-01-16T23:46:09Z

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	[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]		[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

	In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not ~~know…~~ They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.		In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know what you thought of them, but you did publish them. They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.

	[…] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.		[…] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.

Santiago Pinault at 23:40, 16 January 2019

2019-01-16T23:40:43Z

← Older revision		Revision as of 00:40, 17 January 2019
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	[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]		[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

	In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.		In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later, some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.

			[…] From 1909 to 1935 I concluded nothing. I strained my powers fruitlessly: in a one-side idealism, its soarings disappearing into the void.

	[…] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.		[…] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.

Santiago Pinault at 00:51, 7 November 2018

2018-11-07T00:51:08Z

← Older revision		Revision as of 01:51, 7 November 2018
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	[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]		[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

	In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title 'The crisis of our ideologies' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.		In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title '[[The crisis of our ideologies]]' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.

	[…] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.		[…] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.

Santiago Pinault at 00:50, 7 November 2018

2018-11-07T00:50:18Z

← Older revision		Revision as of 01:50, 7 November 2018
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	In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title 'The crisis of our ideologies' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.		In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title 'The crisis of our ideologies' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.

	[…] It was ~~sort~~-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.		[…] I did not try to forge unity through action with the workers, the peasantry or with the nationalities, nor did I even look for it. It was short-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.

	[…] H. Spencer's descriptive sociology (or parts of it) aimed at something like this; the posthumous work of Max Weber would have accomplished it, if he had not deployed such complicated typologies. But basically, in the era of both Spencer and Weber, the limits to the market economy, which were to tower over the 1920s and 1930s, were still not apparent to us. Grote or Mommsen, or even Eduard Meyer and Rostovtzeff, used the market model as historical norm.		[…] H. Spencer's descriptive sociology (or parts of it) aimed at something like this; the posthumous work of Max Weber would have accomplished it, if he had not deployed such complicated typologies. But basically, in the era of both Spencer and Weber, the limits to the market economy, which were to tower over the 1920s and 1930s, were still not apparent to us. Grote or Mommsen, or even Eduard Meyer and Rostovtzeff, used the market model as historical norm.

Santiago Pinault at 00:45, 7 November 2018

2018-11-07T00:45:45Z

← Older revision		Revision as of 01:45, 7 November 2018
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			{{Page \|n°=227}} My dear Oszi,

			[…] You and I came of age before the great transformation. […] - on the one hand, Tolstoy and Dostoevsky (but as reflections of the Russian ''revolutions''!), and one the other my English upbringing, overseen by my deeply Westernized father, which eventually bore me to Britain in [[1931]] and [[1933]]. {{Page \|n°=228}} […] I was taught tolerance not only by Goethe but also, with seemingly mutually exclusive accents, by Dostoevsky and John Stuart Mill. Marxism has not interested me since the age of twenty-two. At thirty-two, I came under a decisive religions influence. (You were the only one who noticed back then - what I can only now appreciate and understand - that my detached mood resulted from a degree of a mysticism.) To this I owe the blessing of my life - my marriage, against which you warned me, with the sober, serious concern of a true friend. But who can know the hidden pathway of life? […]

			In the [[1909]] Jubilee supplement of ''Huszadik Század'' I published my hypotheses under the title 'The crisis of our ideologies' - emerging from the Marxist egg - and these, thirty years later,some errors withstanding, outlined a set of major developments within the history of ideas. (I only know about Ervin [Szábo], who knew of they were warning. I do not know… They meant nothing for the rest of the world.) I now see that, ever since then, I was waiting for the actuality of the prophecy.

			[…] It was sort-sighted to claim that a predominantly Jewish intelligentsia could not have ventured to undertake this anyway (Szábo's damaging error.) […] {{Page \|n°=229}} […] I was never a politician; I had neither talent for it, nor any interest in it.

			[…] H. Spencer's descriptive sociology (or parts of it) aimed at something like this; the posthumous work of Max Weber would have accomplished it, if he had not deployed such complicated typologies. But basically, in the era of both Spencer and Weber, the limits to the market economy, which were to tower over the 1920s and 1930s, were still not apparent to us. Grote or Mommsen, or even Eduard Meyer and Rostovtzeff, used the market model as historical norm.

			{{Page \|n°=230}}

	== Letter Informations ==		== Letter Informations ==

Santiago Pinault at 00:11, 7 November 2018

2018-11-07T00:11:57Z

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	~~== French Translation ==~~

	{{Page \|n°=228}} …ces hypothèses (…), trente ans plus tard, malgré quelques erreurs, définissaient un ensemble de développements majeurs dans l’histoire des idées. (Je sais seulement cela d’Ervin [Szabó], qui savait de quoi elles mettaient en garde. Je ne sais pas ce que tu en pensais mais tu les publias. Elles ne signifiaient rien pour le reste du monde.) Je vois maintenant que depuis lors, j’attendais l’avènement de la prophétie. […] De 1909 à 1935 je n’ai rien terminé. J’ai usé de mes forces sans résultats : dans un idéalisme unilatéral, ses envolées disparaissant dans le vide.

	== Letter Informations ==		== Letter Informations ==