In everything to freedom

Abstract

The man is made. This is not a banality. And it's not because doing is your exclusive. More and more clearly than what is usually preached, namely that its exclusive is to think. No other being, except man, does. For better understanding it would be necessary to clarify that there are two kinds of doing. This is the bad thing, sometimes with words: they mean several things. Or, perhaps, one, but, with such breadth and vagueness, it is as if they meant, indeed, different things. That's what happens with the blissful verb making Spanish. In the dictionary of the Academy there are 47 meanings or nuances of this verb, apart from so many other locutions in which the term comes to do: "half done", "to have made it good", "to make everything", "to make your own", "do to do", "make present", "make that we do", "make yourself beg", "make see", "do not make me speak" and, thus, another endless expressions. Already the Greeks used two verbs to designate does that we do not distinguish and express only with the verb do: Indeed, our doing sometimes translates into something done, such, for example, when the carpenter makes a chair or the painter makes a painting or the novelist a novelist. Chair, painting, novel, indeed, are there, as a result of certain human actions. To designate this kind of doing the Greeks used the verb poieo. But there are times when our action is not productive, so to speak, that is, it does not give as hasty or result anything: do or take a walk, greet one, lie to someone, etc., etc. The latter, for example, is a do like any other. To such an extent that, if someone, for perhaps, finds out that I lied to a person in bad faith, he may reproach me for telling me, "Why did you do that?" For these, intransitive, they could be called, the Greeks used preferably the verb pratto, from which they derive the practical noun or the practical adjective.