The black BMW took a final turn on the road to Castel Gandolfo and began threading its way toward the back door of the papal villa. The car approached the unmarked gate, where the Vatican’s security contingent was waiting to escort it. We recalled the tense days, when archaeological sites had been bulldozed, and the remains of Roman Knights and gods and goddesses had been uncovered. Cardinal Szoka, finally out of the hospital and back at his residence at the Governatorato, took the news more philosophically. He had a feeling the battle had been lost when the papers started writing about the archaeological discoveries of graves and tombs dating back over 2,000 years had been discovered where they wanted to put a new parking lot with 155 parking spaces. Now the convergence of views had been articulated from on high, and Cardinal Szoka would not fight it; the cemetery would be preserved. As always he consoled himself with the bottom line: 155 parking space been added below the Vatican landscape. There was bitterness at seeing the early destruction and the satisfaction when learned the site would be preserved. #RyanPhillippe 1 of 10

After about four of five months, the team decided to stop digging. They were painfully aware that the more they exhumed, the more context they destroyed. There were certainly earlier tombs beneath the exposed layer of the of hill, but to unearth it all would defeat the purpose of preservation, so they stopped. For the next three years they cleaned and restored the site, documented all the finds and published articles. Crumbling mosaics were removed to the Vatican Museums’ restoration facilities and reassembled, tessera by tessera, then returned to their tombs. Microclimate technology was put in place to keep the area at the proper humidity and temperature. Overseeing the placement of the metal walkways, one of the last tasks to make the place visitor-friendly. To secure the structure they had to sink anchors in the ground, and the first sounding had struck something unusual. Di Blasi watched as a flat terra cotta tile was exposed, the kind that often covered a tomb. This one was about three feet by three feet. #RyanPhillippe 2 of 10

The archaeologist worked all morning to dig it out, and by the afternoon were ready to lift the cover and see what lay beneath. Di Blasi called Mr. Spinola over to watch. As the tile was gently removed, they saw that the cavity below it was still preserved. Inside lay the skeleton of a year-old child, the tiny legs bent, the rib cage seemingly as fragile as a bird’s. The child had been buried with two ceramic cups, which lay to the side. Di Blasi noticed something else. He leaned over and dusted away the Earth at the end of the right arm. It was an egg, a goose egg, perhaps. Was it used as a toy? A rattle? No, the hollow eggshell was undecorated and unperforated. Its function, Di Blasi concluded, was allegorical. The parents had buried their baby holding a symbol of rebirth. Nearly two thousand years later, the archaeologist had brought the child’s story back to life. The heart must appear in the book too, as well as learning. For though it is full of things I do not understand, every now and then there is something I do understand: that seems as if that heart spoke out to all the World. #RyanPhillippe 3 of 10

When bread and conscience are weighed against each other in time of calamity, it is not to be wondered at that former will preponderate. When one has been conditioned to respond in certain standard ways which are widely and strongly approved, one tends to find that one can break with such approved behavioral norms only after a genuine struggles and a stiff volitional conflict. In any case, whether we speak of the voice of conscience or of the voice of our group or of learned blockage and interference patterns, we often find that there are inhibitions to be overcome before we can break with the mores of our peers. It has been suggested that a policeman, upholding the law, functions as a kind of government-supported externalized conscience. His mere presence in uniform suffices to warn us not to break, for example, the speed law that some may already be bending a bit. Even animals below the human level can be trained to feel the force of such externalized conscience. Cats, for instance, can be trained not to sleep on the couch when humans are in the room. However, it is difficult, to say the least, to teach them not to do so when no human observer is present to their sense. #RyanPhillippe 4 of 10

With human children and adults, by contrasts, it is possible to develop an internalized conscience, which, even in the absence of all enforcers, will remind them, and even stimulate them strongly, not to do certain prohibited actions and to do certain required ones. The driver who stops his car at red traffic lights only when he sees or suspects that an officer I nearby has, like the cat, only an externalized conscience about this type of act, whereas one who habitually stops is, as we say, acting conscientiously—obeying, perhaps unconsciously, his internalized conscience. That “the voice of conscience” is often effective seems clear, but it is also clear that it can and often does lose its effectiveness. A dutiful son may well adopt many of the mores of his father for a time and then gradually abandon them. If a person persists in violating his conscience, it will grow decrepit, bother him less and less effectively, and it may soon cease to deter him at all. #RyanPhillippe 5 of 10

As children many of us were taught that the voice of conscience is the voice of God and, hence, completely reliable. Some would claim, in more sophisticated terms, that although God gave us free will and does not infringe upon our freedom of choice, he nevertheless continues to lend us moral support. He gives us, through conscience, a means for distinguishing right from wrong. If we follow the guidance of conscience, we shall do our duty and act rightly. If we act contrary to its deliverances, we shall surely act wrong. There are, however, many difficulties with this kind of account and, indeed, with any other which claims that conscience is a sufficient guide to moral conduct. First, the consciences of different people, whether members of the same or different societies, often differ radically. Conscientious objectors to war and volunteers for wartime service usually disagree strongly as to the rightness of war. Cannibals do not share the conscientious objection to eating human flesh that vegetarians do, and both these groups differ from those who feel it is morally permissible to eat animal but not human flesh. #RyanPhillippe 6 of 10

Second, there seems to be exceptions to all the edicts of conscience. Even within groups whose members share, say, a conscientious prescription against deliberately taking a human life, the exceptions that the various consciences allow to individuals vary greatly from one person to another. Some Quakers would insist that his conscience forbids the taking of a human life under any conditions. By contrast, although many of us verbally would fully accept the commandment not to kill, we would be likely in practice to find ourselves approving some acts of killing, for example in self-defense or in defense of others, and disapproving of some avoidances of the killing, for example in a very deserving mercy case. Thou shalt not kill, and we felt nothing but repugnance at the very idea. However, we need to view this problem psychoanalytically. The analysis of dreams of normal individuals has shown that our own temptation to kill others is stronger and more frequent than we had suspected and that it produces psychic effects even where it does not reveal itself to our consciousness. #RyanPhillippe 7 of 10

And when we have learnt that the obsessive rules of certain neurotics are nothing but measures of self-reassurance and self-punishment erected against the reinforced impulse to commit murder, we can return with a fresh appreciation to our previous hypothesis that every prohibition must conceal desire. We can then assume that this desire to murder actually exists and that the taboo as well as the moral prohibition are psychologically by no means superfluous but are, on the contrary, explained and justified through our ambivalent attitude towards the impulse to slay. The psychic process in the unconscious are not entirely identical with those known to us from our conscious psychic life, but have the benefit of certain notable liberties of which the latter are deprived. An unconscious impulse need not have originated where we find it expressed; it can spring from an entirely different place and may originally have referred to others persons and relations, but through the mechanism of displacement, it reaches the point where it comes to our notice. #RyanPhillippe 8 of 10

Thanks to the indestructibility of unconscious process and their inaccessibility to correction, the impulse may be saved over from earlier times to which it was adapted to later periods and conditions in which its manifestations must necessarily seem foreign. These are all only hints, but a careful elaboration of them would show how important they may become for the understanding of the development of civilization. Psychoanalytic investigation shows that this nobility is not primary. Originally, that is to say a fear of punishment for the violation of a taboos, usually is believed to be a serious disease or death in primitive cultures. This punishment threatens only him who has been guilty of the violation. However, the threat of punishment pertained to one’s own person, in every case the fear was for one’s own life, the fear of death beings only later displaced upon a beloved person. This process is somewhat complicated but we have a complete grasp of it. An evil impulse—a death wish—towards the beloved person is always at the basis of the formation of a prohibition. #RyanPhillippe 9 of 10

This is repressed through a prohibition, and the prohibition is connected with a certain act which by displacement usually substitutes the hostile for the beloved person, and the execution of this act is threatened with the penalty of death. However, the process goes further and the original wish for the death of the beloved others person is then replaced by fear for his death. So it becomes better to project the death wish on to someone else, and sacrifice him and ruin his life and torture him to save one’s own life and career. To make this sacrifice palatable to society and get others to participate he used the media, for no less than a decade, to make up horrible stories and spread lies about the target so others people would hurt him and not care about his life or human rights. In a society that is driven by vengeance and pack mentality, it is easy to make people hate an innocent person that have never met, which makes the termination of the targets life seem justified because you hear so many bad stories and want to exact revenge because you believe that wild stories and rumors to be true. So basically, Ryan Phillippe is a desperate actor willing to do anything for money and is garbage without Reese Witherspoon. The fake Reese Witherspoon, Paulina Slagther, is a nice touch, loser! Good-bye white trash, I hope you and Paulina end up in prison for your involvement in a criminal conspiracy. #RyanPhillippe 10 of 10