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the self as body

The body acts as a catalyst for various levels of being, since it is the symbol of a presence / absence of the subject and show its realization, the shadow of its existence, the radical manifestation of 'I.

Throughout its history the body, first melts, is mortal, temporary, on the other hand is crucial, generative reproduction. That is, receives and generates, suffers and acts, however, underlying assumption being pre-bound to perish.

Consciousness is not never gives in isolation, but is emerging through the corporeality of the self, because the body represents the insertion of consciousness in the world and the world in consciousness. The interplay between corporate and there is (on the side of spatiality, motility, sexuality, and the expression) an original event, chiasmatic and permanent subjectivity, since all our actions are actions of the body. The other self, the world, the living environment, space, time are filtered and interpreted by the embodiment. So, being manifested in the presence and structure become the body.
Moreover, the recognition that the body resulting instances of socialization (for which human existence becomes coexistence between mind and body) coincides with the awareness of the body: think of the infant's body, to the adolescent, mature, disciplined, intentioned, imagined, removed, censored, ruled.

With a little 'emphasis we could say that one is condemned to be in the body: it is our refuge and our prison is the form of being themselves, because every time the body expresses' existence, not because it is an external accessory, but because there is made in / with it. No one is saved in the body and nobody can abandon it completely, somehow, the body represents a kind of "translation" of the original.

For these reasons, you need to find ways to "stage" our living body, lived, subjective. It is necessary, ie, experience (especially with the contribution of education and training), internal quality, attention, concentration, but also dialogue, respect, empathy, where the body is totally involved. And it is because we are first embodiment, we represent through the body that constitutes, governs and directs our biography. Think of our "family album, memories of home, the memories of childhood, familiar vocabulary, and to the physical body, as well as odors, tastes, sounds, images that have marked our lives interior. This is carried out by the memory of faces and bodies that we have created, embraced, punished, caressed, surrounded, etc.. Our "album" is made of bodies, each in a different pose, we have known and visited, we heard. What we call "memory" or "memory" is not, therefore, inseparable from the perception mediated through the corporeal. The body, in this context, it is available as theatrum memoriae, or as a repertoire of stories, marks, scars, fingerprints, stains, of stigmas.

The body as a pedagogical device
The body, as well as in all aspects of contemporary culture, has emerged as an attractive place for many educational speeches. It is, in fact, a fundamental dimension comes into play with regard to any learning process that, first of all, is inscribed in it. The vastness and complexity multidisciplinary phenomenological in which corporeality is themed / theme are those da impedire, in uno spazio ristretto, perfino un elenco sommario dei principali e svariati aspetti referenziali che sono maggiormente ricorsi in essa.
Qui si tratta di ricordarne solo alcuni che sembrano risultare tra i più significativi per la teorizzazione pedagogica. L’educazione, per esempio, consiste anzitutto in un sistema di tecniche che fondano la loro efficacia e la loro materialità in un sistema di corpi. Nel contempo la corporeità acquisisce forme antropologiche determinate dal sistema di tecniche con cui interagisce.

Il corpo, rappresenta il carattere originario di dispositivo strutturale, storicamente dato per molteplici applicazioni caratterizzate da intenti specific training. In fact, reflecting on the object as a technical apparatus and teaching methodology (in relation to its constituent material and its primary target body) has been postponed to a deeper consideration of that object and its physicality. Similarly, the symbolic system on the spatiality and temporality of happening to education should be reported to the existential determination that, in fact, it set up by acting on the body and through the body. Thus, the embodiment is the backbone of structure / generation of the device makes it possible (in a non-intentional, but also according to strategies designed / organized) the interaction between body, personality, culture, society, etc.., through the processes of maturation, enculturation, learning, socialization and education.
The issue of re-appropriation of the body is a fundamental issue of cultural change that has taken place during the twentieth century, following a strong vindication of subjectivity. A turn dictated by a justified reaction to the mortification of the body and the expropriation of nature are typical of the past. The experience that man makes today the body is an experience of a tear and conflict. On the one hand this is still largely at the level of collective consciousness, or more deeply sub-conscious attitudes tabuisitico-repressivo, frutto di una cultura e di un’educazione i cui archetipi sono radicati in stratificazioni, verrebbe da dire, ancestrali.

Dall’altro lato, invece, domina un atteggiamento permissivo-consumistico che tende a ridurre il corpo a oggetto e/o merce di scambio. La coesistenza di questi opposti atteggiamenti provoca frustrazione e alienazione, aggravate dal fatto che spesso i vissuti personali sono contrassegnati dalla difficoltà a trovare il giusto equilibrio tra l’uno e l’altro. Non meno complessa, del resto, è la situazione nel campo della ricerca scientifica. Le scienze umane e quelle biologiche hanno contribuito in misura determinante highlighting the underlying dynamics to the body and focus on the interactions between the human body and psyche.
Although the multiplicity of approaches and the tendency to radicalize the different contributions, because of the epistemological preconceptions and ideological biases, make it difficult trying to read a single one could say that, paradoxically, the more the human embodiment is designed as emerges in his enigmatic and irreducibility.
In his stance in front of the educational process / training, the biographical history of the student always refer to a specific body, own, unique meaning. In particular, the communication needs of adolescents can not prescindere da esso e dai suoi codici espressivi.

Infatti, in nessun’altra fase dello sviluppo può succedere di amare/odiare con tanta passione il proprio corpo, né accade di usarlo con tanta devozione e competenza come luogo ove forgiare un proprio sentimento di identità oppure di utilizzarlo come ambito in cui “incidere” i messaggi da inviare a quel mondo come rappresentazione (di sé) che si sta via via mettendo a fuoco.

Non sfugga, a tale proposito, che l’essere non è che il corporeo in cui i soggetti si annunciano gli uni agli altri, in quanto tali. Laddove la parola non riesce ad arrivare, la presenza nell'inflessione remains of the voice in the choice of gestures, facial expressions of the face, eye movement. Not infrequently learning difficulties arise from a failure to respond to messages from the body, from a lack of sensitivity towards those channels that can not be traced back to the classic categories of logic-mathematical language.

At school with the body
If the twentieth-century culture has rediscovered the centrality of the body (plural a rediscovery involving various aspects, from psychological to biological ones, from social to cultural, etc..) Gentile has maintained the tradition while at the center of school size cognitiva, nozionistica, valutativa, verbalistica, trasmissiva. Nella scuola ha prevalso, soprattutto nel passato, questa visione del processo educativo/formativo centrato sul controllo del soggetto e sulla rimozione dei vissuti personali. Un osservare, schedare, sorvegliare, punire che sostanzialmente nasconde, dietro il moltiplicarsi delle analisi, un puro scopo difensivo. In questo modo gli studenti finiscono per essere “emarginati” dal processo formativo, anche se, contemporaneamente, le discipline si appropriano di alcune parti del corpo: la testa, l’occhio, la mano, etc.
Nel corso del XX secolo si è tentato di rompere con questo approccio frammentario della conoscenza. Una stagione che può essere sintetizzata with a slogan - "a school with the body" - which clearly expresses the need for a make-education-conscious subjectivity fully understood. It was the start of the workshops in schools, an education that was gained by moving its own instances of so-called "active pedagogy", developed between the late nineteenth century and the first half of the twentieth century, in opposition to the humanistic education traditional. From Dewey to Bovet, from a Decroly Claparède being iron to Montessori, it was alleged that the school would have to exercise the intelligence on the concrete experience of reality.

I laboratori prevedevano il collegamento fra le attività di studio e la riflessione sull’esperienza di vita, facendo ricorso alla scienza, ma anche all’arte, alle tecnologie di incontro e di confine tra mente e corpo, per consentire lo sviluppo di un forte senso critico. In Italia l’attivismo fu rappresentato dal Movimento di Cooperazione Educativa, che si rifaceva alle proposte di Freinet, tra i primi a promuovere il lavoro sul testo libero, direttamente legato alle esperienze dei bambini, che lo impaginavano, lo stampavano, lo distribuivano, etc. Un vero incontro del mondo della scuola con il mondo della vita, piuttosto che con un mondo astratto. Un “corpo a corpo” con l’esperienza del conoscere.
However, it was a short season, that did not last long. In fact, in the sixties, with cognitivism, there was a return to order, or the centrality of mental and learning based on purely cognitive skills. The didacticism docimological, who has been mainly a quantitative approach, directing its actions to identify and summative evaluation of educational courses, delivered into the hands of teachers, a rational instrument that reveals a desire for omnipotence following tables, grids, cells, units education, etc..
Still we are facing at this crossroads unresolved: Gentile tradition, instances, activist, approccio cognitivista. Un problema aperto, dunque. Come risolverlo?
Attraverso una scuola più sensibile all’integralità del soggetto-individuo-persona. Una pedagogia che metta al centro della vita scolastica un soggetto non intellettualizzato, ma un soggetto socializzato anche attraverso l’esperienza corporea. Cosa significa? Ripensare il fare-scuola e mutare la relazione, le attività, i curricola. Nel fare-scuola si impone il bisogno di attivare linguaggi più coinvolgenti, capaci di assegnare alla parola quello spessore corporeo in grado di renderla effettivamente comunicativa.

La scuola, dunque, deve guardare tanto al funzionamento delle molteplici forms of expression, peculiar to the various communication channels, how to transfer content to release processes autoriflessività otherwise compromised. The knowledge about the body and mind that are transmitted in school relate mostly a body and a mind made immediately objects. Instead, you must find a way to enact a living body and mind, subjective experiences. For these reasons it becomes necessary to think of an immersive learning, able to put the students in terms of experiencing bodily experience, as we first embodiment and represent us throughout the body. In terms of the educational relationship is essential to assign a central role in the dynamics of communication (Listening, dialogue, support, empathy, etc.)..

The body is the focus of the educational relationship: the teacher, the teacher, the educator they first put through their physical presence. With regard to activity is important to think of places / times for the laboratory, learning communities, groups, theatrical activities, leisure and mobility. Finally, on the curriculum you need to bend as much as possible in their interdisciplinary knowledge and according to an existential and anthropological (think of social history, literature, autobiography, art).
All this focus on the pedagogical discourse on a global conception of education which the subject is asked to deliver the necessary resources to best develop its potential and its autonomy.

Education bodily ego, in an educational thought of in terms of the subject, allows a holistic approach where education becomes a fundamental dimension of their body to consider the unity of being. In fact, the body always implies the presence in the world of being, because knowledge and representation of their bodies have an important part in relations between the self and the outside world: gestural space, space objects, space, other actors, etc.. The body, as a result of the whole history of the development of the individual, of course, is invested with multiple meanings, conscious and unconscious.

This confirms once again that the educational process takes place primarily through the corporeality: becoming aware of the self, the subject can gain its independence from the outside world, accept and implement the necessary relationships with others.

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Utilitarianism and the "tyranny" of profits. The ethical liberalism of John Gentile

1. A problem The method
utilitarianism, understood as welfarism, has been variously criticized, especially after the success of A Theory of Justice by John Rawls (1971), by neo-Kantians, rights theorists, communitarians, and liberals.

Nevertheless, it still remains the doctrine of reference of the entities, in practice, guiding the policies of the global market.

In Italy, the debate for and against utilitarianism has in fact been "imported" from the Anglo-Saxon culture, and in the last two decades has emerged as a central theme of our political philosophy (Maffettone, Veca etc.). . Such a reception is possible, however, was based on a methodological turning point in the field of social science and human affairs in our country after World War II.


The introduction in Italy, by figures such as Bobbio and Scarpelli, the great divide "Hume" between being and ought, fact and value, description and prescription, leading to the apologia Wertfreiheit of scientific research, was its raison d'etre in political events, social change and cultural policies aimed at "de-provincialize" our political science. In fact, such a methodological turn, while he tried to bring the social sciences and legal milieu in the Italian mainland and analytical, the other is come to break off relations with a specific national tradition of thought that developed in Italy since the Renaissance, through Vico, the masters of spiritualism Risorgimento (Rosmini, Gioberti, fright), until the twentieth century neo-idealism of Croce and especially Gentile.


This cultural break made me forget that at the beginning of the twentieth century precisely the masters of Italian neo-idealism had already considered and resolved in a profound way the problem of the relationship between facts and values, the central theme of the great debate on the method (Methodenstreit) occurred around the epistemological status of the Geisteswissenschaften (Dilthey, Windelband, Rickert, Weber, etc..), whose outcome is still in affect modo decisivo il nostro modo di interpretare le scienze sociali. La soluzione più originale al problema viene da Giovanni Gentile che giunge nei suoi scritti ad una identificazione di individuale e universale, essere e dover-essere, nell’atto “in atto” del Soggetto.

Rispetto alla soluzione “dualista” dei neokantiani, il “monismo” gentiliano non distingue tra un momento descrittivo di tipo “oggettivo” delle scienze naturali ed uno valutativo “soggettivo” delle scienza storiche. Cade così subito la distinzione criticista tra forma e contenuto: non c’è un apriori trascendentale, scisso dal tempo e dalla storia, né una sfera di accadimenti che non abbia itself, at all times, the character of the full ethics. Spiritualism is a Gentile, while theoretical and practical work.



formulas to express themselves through moral philosophy and familiar to us today, now performs the duties of a "meta-ethics" because of the concepts discussed in the light of the dialectic of act and fact of "concrete" and " abstract "at the same time, it is however also know a" normative ", or prescriptive, but a fully prescriptive ethics, that is rooted in the free will of the person who puts himself and follows his rule, and therefore does not distinguish right from the well, as for example, wants the school to Kant to Rawls. The actualism Gentile, recognizing the centrality of the subject as the author of the object, permanently sets the scientific construction of its historical roots, the wanted his original will.

Science is a work of defining the next positive data by gender and the specific difference ("logo abstract") which, however, rests on a dynamic and always open to change ("logo concrete"): the duality of philosophy and science, and therefore of political philosophy and political theory (or political science) - instead it will establish itself in Italy after World War II - is in its absoluteness denied by the master di Castelvetrano.

Fino all’ultima sua opera uscita postuma, Genesi e struttura della società (1946), Gentile intenderà infatti la sua filosofia politica come una pedagogia della libertà attraverso la vita civile, che si realizza pienamente solo sul piano della prassi e nelle dinamiche uniche e irripetibili della storia, al di là dei vincoli astratti di leggi scientifiche o di “valori” trascendenti.


Cercare di affrontare oggi un’analisi critica della dottrina utilitarista con l’armamentario concettuale dell’attualismo gentiliano significa quindi prendere in considerazione, da un punto di vista speculativo, un modo di ragionare che ha condizionato fortemente la filosofia and moral economy of the past two centuries, but without limiting ourselves to do so by means of categories and intellectuals who coordinates gives us the Anglo-Saxon scientific debate, recognizing, in the case, similarities or differences between the two interpretations. Such an attempt, which can obviously be only sketched here in broad terms, must of necessity go beyond an accurate reconstruction Gentile's interpretation of utilitarianism: it must become an opportunity to try to "think together" on issues that Gentile the author could not, in her teens, face in all their complexity.

With the help of philosophical categories of actualism you want to highlight not only the limits of utilitarian reasoning due to its abstractness, but as most of the current opponents of this doctrine does not reach its target because the philosophical arguments they make their start from some common methodological assumptions and accepted dogmatically same utilitarianism and, for this reason, they can not fight to the end.

2. The limits of utilitarian reasoning
Gentile's critique to utilitarianism can not, therefore, from an economic philosophy or even a doctrine of political and economic - for the truth less developed areas by the author in his work - but the plan general philosophy, that in - for the identity theory and practice - will be the same sphere of morality, namely the analysis of the structure of utilitarian reasoning as a method of deliberation.
joint processing of multiple currents of utilitarianism - from that hedonistic Bentham, to the most recent of the preference of the Act, or standard, etc.. - Is the search for "best consequences" for which "the action that the subject should choose is ... the one that has the highest expected utility."

Apart from its substantive content, that is what you mean to profit, is first of all in the structure of utilitarian reasoning that lurks what Gentile considers an abstraction from the concreteness of the act, ie the separation between the means (the action, in fact) and the end.



From the works of his maturity speculative, Giovanni Gentile put it out in the act as "pure" is not possible to separate subject and object, ego and non-ego, intellect and feeling, soul and body, will and subject of his will.

The Subject of the non-empirical is the individual or the end toward which it is a principle, however, a good or a rule that transcends it. I

empirical and end "objective" are two abstractions of one and the infinite spiritual reality, which it produces its own negation, "in its resolve attuosa unity."

utilitarian reasoning, from this point of view, is therefore interpreted in a paradigmatic way "nature" of human action because it will be facing a fine which must be adapted so rigid and not free and creative.



A pupil of Gentile, the philosopher of law Ermanno Angelo Cammarata, with some originality with respect to his teacher, talks about - about - an assessment "teleonomic" bound by the reasoning the conviction of common sense, that it would be possible to separate the unity of purpose of the conduct and behavior, the individual is represented abstractly face a variety of purposes which transcend and hierarchical order, choose one that becomes the reference goal of every action, thereby establishing a relationship between this type of purpose and action "in need" (the "norm" ortotelica).
The separation of means and ends presupposed the structure of the resolution gives a utilitarian nature teleological, consequentialist and objectivist.

utilitarian reasoning is teleological, because - as we have visto – parte dal presupposto, accettato dogmaticamente, che sia possibile scindere i mezzi (l’agire umano, o di un soggetto pubblico) dal fine da raggiungere, inteso come la massimizzazione dell’utilità, e stabilisce un vincolo rigido tra l’agire e il fine atteso, laddove il primo è subordinato al raggiungimento del secondo.



Al contempo, il teleologismo utilitarista ha la caratteristica di essere consequenzialistico: esso non è infatti un teleologismo di tipo ontologico, non si agisce, cioè, in vista della realizzazione, del compimento e della perfezione della cosa in sé, ma per ottimizzare il risultato delle nostre azioni. In tal modo, possiamo dire, il consequenzialismo instrumentalistic is also utilitarian, because it folds the means to the logic of the end: those who act in its application accepts the possibility of harm or deny a "good" if the purpose of this act promises to achieve a "good" considered the most value, or fulfilling a greater number of individuals. Again: Utilitarianism is a form of resolution to objectivist kind, and thus universal: all utilitarianism in its teleological aspect consequenzialistico and is based on the assumption that there is a unique and invariable criterion in the evaluation of what is useful ( pleasure, happiness, preference as such, etc..) valid at any place and time.



Secondo Amartya Sen e Bernard Williams, il progetto utilitarista rappresenta in effetti un espediente teorico “per affrontare problemi di riflessione morale pratica… in condizioni di tensione”, e ha come obiettivo quello di garantire l’accordo sulle decisioni collettive.
Due sono, grossomodo, i limiti teorici (e anche pratici) di una tale forma di ragionamento, tra loro, comunque, strettamente connessi: da un lato il suo riduzionismo, dall’altro la sua meccanicità. Nell’analisi del primo di questi limiti l’approccio gentiliano non è distante dalla critica delle dottrine più recenti del mondo culturale anglosassone; è invece nell’analisi del secondo che si rivela la radicalità e l’originalità del contributo attualista al giudizio sull’utilitarismo.


Il ragionamento utilitarista si dimostra riduzionista prima di tutto sul piano antropologico, ossia sul modo in cui interpreta la natura umana e il tipo di finalità somma che questa si prefigge; proprio la critica speculativa del dualismo di intelletto e sensazione, anima e corpo, permette a Gentile di contestare il modello astratto e astorico di un homo oeconomicus volto alla soddisfazione meccanica dei propri bisogni naturali e, con esso, di relativizzare il contributo di quelle scienze quantitative e matematizzate che su un tale presupposto si fondano.

Per un verso, una tale critica si avvicina a quella che alcuni filosofi ed economisti hanno sviluppato in tempi più recenti, laddove essi mettono in evidenza le “severe restrizioni sull’informazione” del modello utilitarista, che imporrebbe a chi delibera un unico fine o più finalità tra loro però non incommensurabili, mentre non terrebbe a sufficienza conto della ricchezza della natura umana e della pluralità di possibili scopi di vita, anche “irrazionali”, ossia non conformi alla logica utilitaria, e comunque variabili a seconda dei differenti contesti storici, sociali e culturali.


Il secondo aspetto del riduzionismo utilitarista riguarda la concezione dell’individuo nel suo rapporto con la società e con lo stato. E 'known as utilitarianism means the collective well-being as an expression of the sum or average of individual interests, so that a collective well-being can also be sought when, increasing as a whole, makes some poor and dissatisfied. At this point we are rightly focused criticism of the theorists of rights and a just society (Rawls, Dworkin, etc...)

But what even they call into question the human nature of utilitarianism is understood in an atomistic conception of society and derives from that. That is not enough to switch between Bentham and Kant. We have to rethink more radically the nature of man in social life.

From this perspective may be shedding new light on the much-discussed concepts of Gentile identity of the individual and the state and society in inner homine.

Man is not a self-sufficient being, already accomplished in himself, that only later turns to the other, but it is thought from the outset in its original social and complex web of relationships with others who enhance creativity and realize spirituality: "After all there is ego We, the community ... that is the basis of his spiritual existence," says Gentile.

This conception of the individual, società e dello stato obbliga ad un ripensamento non solo delle finalità, ma anche del ruolo e dell’autonomia dei soggetti portatori delle decisioni collettive. In effetti, l’utilitarismo, riducendo il bene collettivo alla semplice somma o media dei beni individuali, nega – di fatto – autonomia e dignità agli agenti portatori di specifiche finalità pubbliche e realizzatori di quei servizi che sono irriducibili all’immediato al riscontro economico delle logiche welfaristiche.

3. Immoralità dell’utilitarismo
Il secondo fondamentale limite del ragionamento utilitaristico, nell’ottica gentiliana, è la sua natura meccanica, impersonale. Qui il contributo actualistic the debate is more original, because the trial utilitarianism shows the full implications of his moral character. As mentioned, the spiritualism of Gentile leads to a philosophy of absolute freedom. If it is the party that puts the object, you can not think of a useful "objective", which exists separately from those who believes that "the utility is not in the thing ... independent of the subject prior to the report, nor in the thing anyway placed outside the relationship, but in the thing because that is enjoyed and absorbed in his relationship with the person who will profit. " What is useful, therefore, is not "tyranny" di fronte all’uomo, il quale vi si deve adeguare obbligatoriamente, ma esso è parte del mondo, delle trame di significati creati dallo stesso uomo.



Il ragionamento utilitaristico, secondo Gentile, in quanto dogmatico nella sua soluzione, è proprio addirittura di una dimensione “subumana”. La libertà è autenticamente morale solo quando, di fronte ad ogni dato fattuale ed empirico, cerca di superarlo e di farlo proprio, ripensandolo e rivivendolo in modo originale e irripetibile. Compito dell’uomo, secondo il filosofo di Castelvetrano, è infatti quello di eticizzare continuamente la natura. Ma se non è separabile l’azione utilitaria dall’utile in sé, il half from the end, then it means that "pleasure is the positivity of the spiritual, every pleasure is sought outside of the virtuous, as his just reward, can not be true pleasure but a pleasure to vacuum and accidental, the result of an agency that intervenes from the outside and at odds with the nature of the mind repugnant to any extrinsic destructive interference of its inherent freedom. "
The civil community and the state, as the size of the full realization of the individual, then it must also represent the highest place of the expression of freedom and morality. Even here, not enough to oppose the mechanistic utilitarian referring to a concept such as Kant thinks that the state as the sphere of regulation and protection of individual freedom and formal heteronomous thumb.



Liberalism of Giovanni Gentile stands out clearly from the individualistic dominant today precisely because it is centered on a concept of ethics and social and not only "negative" of freedom, the state or any other party implementer of public purpose can not be crushed on the determinism of utilitarian decisions. It must be the same creator of new and wider spaces of thought and action which may be based on the logic of profit. From such a subject we can not just wait ratification law of a deliberation that precedes it. Gentile writes in Genesis and structure of society that utilitarianism must be their state of nature "superior", that is based on the "duty" of freedom and spirit.

policy can not adapt to the mechanical laws of economics: it is characterized by "changing needs" and, if necessary, can not exclude, among its choices, even that of an economy uneconomic. Otherwise, if society and public sphere to become the dominant forms of natural and mechanical reasoning, the entire civilian life would lose its strength and the ideal their creativity, and walked to an inexorable decline.

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Providence and progress

could not imagine a philosophy without archetypes, as wonder, myth and mystery in their close affinity shape the thinking of the beginning, but ta prota closely related to ta eschata, so think about the origin - and has already begun-this being a reason it is anticipated in the last, to postulate the ordo but not as a causal explanation, but rather as the logic of hope, so that Apart tautegoricità from the language that articulates it.

connect to the same set of beauty and truth in being the first manifestation of thought says it's a classic meta-physik that has cosmological significance sic et simpliciter, but a precise underlying ontology implies that in our opinion worth fruitive .

Not for nothing is the epiphany of being told by the classic poems charis, or the first manifestation of being as the measure that gives beauty to the world and is often represented by the hero epic. Saying that charis is a kind of synolon of kalos kai Agathos is to admit that the condition of revealing the truth as Aletheia, is the very recognition of the correctness of a nomos whose measure is His providence that the cosmos is made and the poster.

In the classical era never any better than Plotinus in his Enneads could make this idea more happily, as the same underlying philosophy is Streben tension and longing for the source, the one that harmonizes the universe and spreads even in its stillness sovrasostanziale as goodness and beauty. So the idea of \u200b\u200bprovidence as a current passes through the inner thoughts, highlighting how the same idea of \u200b\u200bGood is always beyond, beyond being and its determinations (epekeina ousias tes) and is itself to underlie the mystery of the world for in omnia ad unum convertuntur, but also to omnia bonum et pulchrum convertuntur, nell'aplosis or logos in the simplicity of the total inner and higher is both the inherent order of the world.

While we reserve analysis without doubt the most widespread and timely, we would like, at any rate to point out that the dawn of thought and the first steps towards knowledge are dictated by a desire for love of truth that they can not be related to the yearning for salvation. Already in classical times, so the idea of \u200b\u200bthe cosmos, as the idea of \u200b\u200bphysis underlying the concept of wholeness, a kind of praxis theleia sign a contact of God himself, who sings beautifully as Hölderlin, each day has a dress for the sake of men. You could almost say that the face pronoia counterpoise to the awareness of something dramatic, sometimes tragic, are about to bring out the aorgico, but won, finally free from the same diffusive dell'Unum.

Thus there is need to go back to the founding myths, indeed, ever again to formulate a theory of the founding events in order to identify how they fulfill the archetypal idea of \u200b\u200ban order of justice and beauty and truth, for a over time according to need and necessity. As necessary, the fact that one can not help thinking to an essence of the rational world, and perhaps the best formulation would kata logon, that all sorts of good, as well as the need for such causation is not forced ab alio, but by its nature goes to the correctness of the cosmic order. Also that the physico-theological proof, where it is postulated that as an order of harmony and justice, there must be an officer just and holy, even in this case, this duty does not really know how much restraint is inherent in the most authentic ontological foundation that expressed in a free causality.

The category of providence as meaningful in the biblical world, where the goodness of creation expresses the same perfection of the Creator who, pleased with its work, continues to draw her out of nowhere and make it part of your being. It is expressed also in the same revelation of the world and humanity as creatures of God, the redemption that makes new things and acts as the initial project consumed apocalypse of God in it, so everything is contained and find a way, as being intrinsic to the very mystery of God, providence unites every contingency all'hodie of divine creation characterized by a strongly Trinitarian in its articulation through the incarnation and passion that are concealed and revealed the mystery of God and the resurrection, upon which the divine apax docta expenditure of the same resurrezione dell’uomo e del cosmo nel Dio divenuto tutto in tutti.

Questo, tuttavia, implica l’esigenza di un logon didonai, e dunque di far in modo che il pensiero contenga l’incontenibile intenzionandolo nel suo carattere prolettico e profetico, quasi che il pensiero stesso si esprima sotto la luce della redenzione come mirabilmente recita la conclusione dei Minima Moralia di Adorno:
«La filosofia quale solo potrebbe giustificarsi al cospetto della disperazione, è il tentativo di considerare tutte le cose come si presenterebbero dal punto di vista della redenzione. La conoscenza non ha altra luce che non sia quella che emana dalla redenzione sul mondo: tutto il other end with the reconstruction after the event and is part of the technique. "
On the other hand, it is a thought which must include the possibility of his inability to love, a thought bleeding on the side of her poverty and wealth unavailable to be filled, and for which the sum of One Plotinus is perhaps the most appropriate image.

The character of the impossibility, in any case, it is not a kind of finishing philosophiae, indeed that is what it does cover the red lining of hope and guidance to the utopia, but persist in making history as Manage Ads able to shape the mystery of desire and ability to combine so secularized Providence. Very good, from this point of view, the process of Ernst Bloch in his application of theoretical consciousness to bring the latent Noch Nicht Geworden, which retrieves the theoretical thought his first thought immemorial, the geographical utopia of Eden and El Dorado reading it in its macrocosmic form, as a symbol apex mentis Eckhart, the nearest point at the intersection of that soul which, in an almost paradoxical epistrophé imply a kind of rational reason to the region of a protology already behind the 'eschatology of nature over-nature gratiam.

utopian consciousness, turned into things that Ernst Bloch theoretical interpretation in the impulse of the young Marx, who came to make a Resurrectio naturae, very often to be seen as progress, and is already a well known figure in modern philosophy, just think of the House of Solomon Francis Bacon, in which to develop an idea that the magnificent and progressive man would have reached their climax in a perfect unconcealment nature of man himself, who would become ruler of the free by imposing on it the seal of his technique capable of handling everything and explain everything to eliminate any myths and to shine the glow of triumph scientific reason. A closer look, however, Nietzsche had already been well argued by highlighting the nature of scientific language as criptomitologico, it is not perhaps the secularization of Providence, set to complete the process of making immanentizzazione order of the world culminating in the mathematical measurability as inherently divine in its principle?

autoescludentesi between the two positions, a supersostanziale providence, divine, transcendent and the progress of being with the world and its future in accordance with the irrefutable law of science, it definitely poses a third able to include in the inaction on top of the first the second, that of an experimentally mundi as experimentum Kingdoms, where the two men meet in a mysterious tangency is given by the universal practice of the Incarnation.

Paolo Mancinelli

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Questo è un appuntamento: Uniti per i nostri fratelli libici alle ore 18:00

Hello My friends,

who follows me on Facebook already knows that the Because of this long absence, in part, is explained by a wonderful journey that I and Gp have received as a gift: we were in Cambodia! I want to tell you what I saw, what I experienced, what I ate and what I learned from this trip ... but not today.

Today I have a much stronger appeal.

not want to be polemic, but for me these days the world is turning to the contrary ... I feel philosophical dissertations on topics such as: economic agreements, pipeline, oil, migrants, After-Gaddafi ... Maybe I'm not following into the subject, but I have not heard someone talk about what you can do IN FACT to stop this crime against humanity.

are days that I wonder what can I do to help our brothers in Libya. I'm Vivian, I live in a small house on the outskirts of Verona ... What can I do about this? This morning I received a response: I can only do something, sure, but something small, but together we can do something great! We can send

courage and strength to all our brothers who are experiencing these dramatic days, we can send Love and Light to thank and lovingly accompany all the souls that have left the earth, we can send lots and lots of awareness and compassion that Gaddafi can contact the part of the Divine, that despite being really hard to believe, should have remained somewhere in his heart.

We can, in one word PRAY FOR PEACE and send as much as possible, each in its own way and with her I think. And if we do it all together the power of our prayers will be very very great! Do not underestimate the Force that we get when we unite!

coordiniamoci So ... Let's get an appointment, create a supermegagruppo that at 18:00 this afternoon , wherever we are, we will meet together and send you much Peace and Light has heart! Let us have faith
Brothers, listen to the nature of our brotherhood and we will send what is most beautiful is in our hearts.
gather tutti e non pensiamo che sono cose che non ci riguardano, perché quando un uomo lotta per un ideale, lo fa per l'intera umanità e loro stanno lottando per la libertà di tutti noi.

...e se anche voi pensate che questa sia una buona idea, estendete l'appuntamento a più persone possibili, cosicché questo pomeriggio alle 18 saremo sempre di più!!!!!!
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Ecology, Economics: reports necessarily complementary, but inevitably ambiguous

The century-old problem of the insertion of human societies in the biosphere has taken particular acuity from what usually describe as the "industrial revolution" which in hindsight is a break in the history of relations between man and nature. Consciousness of such a change - and since then has never ceased to accelerate and diversify - s' walks slowly until it is institutionally recognized in the twentieth century with the Stockholm Conference in 1972, and later, starting in the 80s and 90s with the Earth Summit in Rio in 1992.


Asked by ecologists in these occasions, neoclassical economics has developed as a response of the theoretical elements: the economics of the environment and natural resources have become one of the branches of neoclassical economics.
Without calling into question the model of production, introducing us to a better understanding of energy flows and major biochemical cycles through ecosystems and the biosphere, the ecological system and energy has contributed significantly to advancing the awareness of an ecological crisis.


The environment may be conceived as a set of "bearers of useful things" and embodied energy that maximize external agents through market mechanisms that would agree to internalize the externalities of energy and money.
In such a context, although seen as a new way of thinking about things, the dialogue between economics and ecology, which nourish the ecological economics is not the truth, one way of saying and doing the same thing, represented only half the decline of the same logic in two different times: the absolute triumph of economic ideology.


To avoid such a result, an 'ecological economics worthy of the name, must preserve its traditional criticism. Those who are engaged in this line of thought must not only articulate the logical categories that are proposed by the guidelines already established, should also question the training of these categories and their implicit normative content. More generally, should not forget that the environment is also a social construction, and this not only through the sole determination of its usefulness
Anzi che la sua definizione si nutre della costruzione sociale della società e della costruzione sociale della natura; la società si definisce nel suo rapporto con la natura e che la natura stessa viene definita in rapporto alla società.


Del resto se si pone la “questione naturale”, questa non può che intendersi nei suoi legami con la “questione politica” e la “questione del sociale” (nel senso della giustizia sociale).
Ed è su questo terreno che si designano i contorni degli interrogativi dell’economia e dell’ecologia politica. Questo sembra essere uno dei messaggi essenziali dei pionieri dell’economia ecologica della fine del Nineteenth century. And this is perhaps the most interesting section of this emerging ecological economy: not content with reading a consolidated economy, but places them within a political, social and moral.

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Pedagogy .. Which ideology meets this criterion? What is your foundation?

The pedagogy is said emancipated from philosophy, but forget that anything to do with the human, with its training and its historicity, it has to do with philosophy or part of it. "What can philosophers tell us about issues that affect man? Among these problems, the central and dominant is just the man himself, that is its function, its nature and its destiny. " Not so little.

ideologies, whether of a religious and political, and cultural concern of the time, have influenced teaching practice and this, in turn, èriconosciuta within in one or another philosophical paradigm. Today, few 'trainers' can recognize the epistemic perspective in which they operate, and the debates around pedagogy certainly do not help them in their work. Falls ideologies, there has been a change of scenery also of educational processes. No to a Catholic education and not to a secular education. No obsession of secular values \u200b\u200band not to a technicality where what matters is not the content is transmitted, but the way it is transmitted.

Postmodernity, heir to the disappearance of being, emphasizing the subject, paradoxically lost the chance to say something about basic human traits. Of course we go to school, but people are educated? If education and education, no longer identify, nevertheless there is a child or adolescent in-person training. If there was not a subject, there is not a pedagogy. The features of pedagogy are then modulated by the definition of the subject that you recognize. And that is historically located, as well as teaching implemented. Pedagogy and didactics then come to identify themselves as "the theory and methodology of the educational experience, inside and outside the school, which like it or not can be recognized within a philosophical thought.

what about the 'preparation' for young people? How often complain about the teachers and professors of all kinds can, young people today are unprepared. Multiply courses, conferences and seminars on the teaching of the course, but the content? Education is entrusted to a modern education, but this is not without contradictions. These contradictions are well highlighted in the analysis of the education system currently operated by Paola Mastrocola. I point out a few.

The main contradiction is that while the reforms introduce new technologies to prepare young people to enter the world of work, which is a competitive world, they actually come to us to be unprepared in terms of cultural background, both the psychological baggage needed to address the competition. Indeed, if we are to encourage everyone, if the school is reduced to a playground, where you will find the resources to cope and helped not only to compare to others?
If you teach a subject such as letters or philosophy has become an option because the hours are fewer, and in these hours are asked to devote time to road safety education, sex education, prevention of drug use, hours for a healthy diet, learning to surf the internet and burn CDs, and then trips, museums, reading newspapers etc.., where does it go classical culture? In his spare time. Of course they will say that the school has changed, has to go up with the times, must evolve and adapt.

"The school is the school that adapts that does not lecture, but brainstorming and educational tours, no ball, but recovers, will not, but it offers, does not follow the programs, but routes, not makes literature, but communication is not asking the subject, but the newspaper article, does not provide content, but methods, no life and works, but the analysis of the text, does not require books to read, but let me choose. Avoid the pupil: the frustration of the white paper, the humiliation of having a wise professor, the effort to learn the concepts, the embarrassment to take 4 report card, the commitment to make things difficult, and the boredom of reading a book too long. We want our children-students are: not frustrated, not humiliated, not tired, not embarrassed, not engaged, not bored. We want to be: integrated, socialized, promoted, amused, relieved, comforted, helped, listened, recovered, filled, smiling, a little-making. "

"Tessa them, day by day, reform after reform, a dangerous network, a fraud, a death trap: this school easy, sociable, fun, flexible, adequate, modern, innovative, computerized, relief, permissive , open ... this school is not punitive, not rewarding, not on merit, not boring, not difficult, demanding ... this school car park, kindergarten, community center, Club Méditerranée, this school of grids and projects, courses and modules , objectives and strategies ... this school that we are now building their possibly ruin them. "

And some are already seeing results, I refer to by many young people complained of difficulties to write and speak correctly in Italian. They know something university professors complain that the phenomenon for some time, and confirm that "some active faculty in the first year of actual writing courses, where he teaches everything dall'ortografia up the art of logical analysis' argument. But the problem is very serious: they skipped the logical patterns of thought, therefore, there is an absolute inability to build any structure and discourse, oral and written. "

"None of the rewards or school values \u200b\u200bthe best. The whole structure of training, indeed, is now designed specifically and only for pupils who have difficulties in the study. The complex web-hosting-recovery due to be closed is in fact a giant 'plan' strategy to facilitate young people in trouble, the logic of a school aid. Our school is a caring, where the dominant message is: we take care to go on everyone, without distinction as possible. "

Which ideology meets this criterion? What is your foundation?

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The Greeks conceived of Paideia, the Humanitas and Latin, such as research and the realization that man makes of himself thanks to the 'fine arts', such as philosophy, poetry, eloquence etc. The main characters of this type of education that leads to the creation of every single man, concerned the search for truth and the knowledge that man can only take place in the community, the polis. In this sense it is understood by Aristotle's statement that man is 'naturally' be a politician. Human nature exists as an end then, as a final product del processo di educazione; un ideale da realizzare. Questo tipo di educazione non comprendeva né le attività utilitaristiche, i mestieri e i lavori manuali erano infatti relegati agli schiavi, né la ricerca di un destino ultra-mondano dell’uomo.

Con il Medioevo la filosofia assume la connotazione di ‘arte liberale’ per eccellenza. La paidéia è organizzata dalle sette arti liberali apprese nel Trivio (grammatica, retorica, dialettica) e nel Quadrivio (aritmetica, geometria, astronomia, musica). Il fine è la preparazione dell’uomo ai doveri religiosi e alla vita ultra-mondana. La filosofia diventa allora ancilla theologiae, dimostrazione della verità della fede; la chiave d’accesso alle verità rivelate. In tale periodo, nel concetto di educazione ritroviamo un carattere aristocratico e contemplativo, tipici anche dell’età precedente, ma qui scompare l’aspetto naturalistico.

Durante il Rinascimento la religione diventa elemento integrante dell’educazione, non tanto perché ci prepara ad un'altra vita, ma perché ci aiuta a vivere bene ora, nella nostra vita. Viene recuperato così l’aspetto naturalistico; l’educazione mira a far vivere bene l’uomo nel suo mondo. Si assiste al ritorno dei valori della civiltà greco-romana, ma più che sul carattere contemplative, the emphasis is on the active character of the "wisdom", that man comes to be realized through the wisdom, and this is still reserved for aristocrats.
Enlightenment (Philosophie des lumières) becomes manifest hostility to the tradition, believed to be a source of prejudice and beliefs, and to the authorities. Every field of human experience is subject to the criticism of reason. Education is now being designed as an instrument of social and individual renewal. The culture is becoming universal and encyclopedic knowledge is enhanced ie new arts in the meantime had developed, such as physics, natural sciences, philology etc..

The multiplication of these different types of knowledge has not increased but the "knowledge", but has resulted in isolated, summary and specific knowledge, the result of positivist thought. The spiral of industrialization in fact implies that expertise is more specific and know more and more fragmented. The aim of education is adapting to a technical training which has as its goal the economic performance. Embarked on the road seems to dead end. I attempted to return to a conception antipositivistica of knowledge and education, namely the ideal of a formation that tends to the creation of man in his form or very nature, it seems paradoxical to exclude the man from his socio-historical context, but that does not mean that you feel a sense of 'non-fulfillment' of human nature.

Comenius who with his Didactica magna (1657) "based pedagogy as a method of education", and after a big jump in time, Pestalozzi, that two centuries after Comenius, "raises the child as the subject center of the educational process, and organization of school as an institution vital to the development of society. " I remember M. Montessori and E. Claparède, going into the first scientific procedures for control of the teaching methodology and the early relationship between pedagogy and psychology. In this 'contact' will follow the relationships between pedagogy and sociology, and others, to determine the progressive detachment from the philosophy of pedagogy, and implementation of an educational process including various fields of knowledge.

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historical paradigms .. .. 900

Never a century, as what has gone before us, has seen the proliferation of so many disciplines, from human to science, from ecological and ethological those many others. How are articulated in the past century, the various epistemological debates within the education and science education? From the reaction all’idealismo individuiamo tre orientamenti entro i quali i processi formativi si sviluppano: empirista, umanista e materialista. Intorno a queste attitudini epistemologiche ruotano tre paradigmi: quello tecnologico, quella pratico e quello clinico. Riassumo alcuni aspetti di tale impostazione tripartita che mi sembra esaustiva del recente panorama.

A) Nella prospettiva empirista, erede dell’illuminismo laico e progressista , ciò che è importante è la possibilità di osservare, controllare e misurare i dati empirici. Per la pedagogia questo significa poter mettere a punto tecniche efficaci di intervento e liberarsi così della tradizione idealista e spiritualista. All’interno di questa prospettiva empiricist find, in the '60s, pragmatism, behaviorism, cognitivism and the analytical perspective. These trends, in various ways, accentuating the experimental model and technology, and the primacy of the cognitive component at the expense of emotion. "In summary, we can say that the prospect will pragmatist pedagogy as socially-oriented multidisciplinary educational research (Visalberghi, 1965), the behaviorist as technology education (Skinner, 1968), the analytic linguistic philosophy of education (Phillips, 1985) and how the cognitive psychology of education. "
In the '70s and '80s, the debate focuses more on research qualitativa della comunicazione didattica (L. Lumbelli, 1982), che riecheggia l’approccio non direttivo di C. Rogers, e sulla gestione dei problemi socioemotivi della gestione della classe (Genovese e Kanizsa, 1989). L’interesse per gli stili affettivi e relazionali della prima infanzia è proposto da S. Mantovani (1995) che media tra cognitivismo e teoria dell’attaccamento di Bowlby, ma anche in queste prospettive “resta irrinunciabile una istanza di rigore metodologico, da intendersi come controllo intersoggettivo e falsificazione empirica di ipotesi determinate”. Dal punto di vista didattico si mettono a punto materiali prestrutturati e apparati rivelativi e classificatori che permettano di comparare gli standard di produttività school with those of other countries. Teaching thus risks running out of the use of measuring instruments.
Other implications of the guidelines matrix empiricist concern: "dominance of Education and cognitive education and affection (confused with sentimental values \u200b\u200band instances), flattening of the concept of training to education, great attention to the stage of preadolescence, all'iperscolasticismo trend, emphasis on cognitive and cultural skills instrumental, I suspect the intrusion of social concerns that quotas would end up distorting the statutory mandate of the school, and again, great interest in education at a distance and a multimedia teaching that respects all the resources offered by audio-visual and computer. "

B) The humanist perspective conceives of the pedagogical knowledge in the style of his humanist philosophy , while integrating it with the results of science. Here too we can distinguish some characterizations related to the personalist philosophy, transcendental and hermeneutic. The personal perspective, his call for human values, it is spread mainly by Catholic teaching. Here pedagogy, understood as a practical science, is given importance to both the prescriptive side than to the methodology. From this perspective, educational practice is understood by gestures, action. This is what allows L. Romanini said: "I think ut Agam, needle ut intelligam. Be and do express themselves and then combine with each other.
In the phenomenological perspective, represented mainly by P. Bertolini (1988), "pedagogy, rather than naturalistic objectification of facts, is intended as eidetic analysis. Are so manifest and deliberate sense of direction that structure originating in education as an experience of intersubjective constitution of the world. The most important of them relate to the categories of relationship, overall, opportunities and irreversibility. "
The hermeneutic perspective, the first due to Schleiermacher and Dilthey, and then, in the eighties to Nietzsche, Heidegger, Gadamer, Ricoeur, Pareyson, "develops in a cultural climate marked by the 'crisis of reason', from 'weak thought' and the deconstructive tendencies of postmodernism." Within this guidance, identify different strategies: the first is deconstructive to the effect that "the end of the epistemological turn requires a pedagogy capable of overcoming the moralism and the technicality ... A second methodological strategy is practiced in conjunction with the psychoanalytic perspective, as the clinical interpretation of concrete educational situations, but also of narrative episodes concerning stories and training. " It is in this case of a hermeneutics of the learning experience. Then we have a third strategy that "ethical and doctrinal aims to rebuild, so the aim of a new ontology phenomenology careful epistemological latest trends (Malavasi, 1992), as by an assumption of critical pedagogy (Muzi Piromallo and Gambardella, 1995) ".
This assumption, 'critical pedagogy', it makes sense for A. Granese and F. Change, the reappropriation of the 'implicit pedagogical' not recognized, but agents in philosophy, epistemology and science in general. Locate these implicit pedagogical means, for these authors, allow pedagogy to conduct a radical critique of the philosophical, scientific and epistemological in respect of whom it is always placed in relation to addiction.
conclusion, compared to the empirical perspective, the human position favors the reference to the individual, to a subjectivity motivated, focused and accountable. The claims primacy over the teaching pedagogy, emphasizes the centrality of the educational philosophy of education as well as identifying or moral philosophy. There is concern for the neglected children and adolescents, family support and interest in the social dimension.

C) After the failure of projects experimental investigation of a hegemony and the foundation on philosophical presuppositions, pedagogy opens to research that builds on the possible convergence between a constructivist perspective and some derived from phenomenology, hermeneutics and psychoanalysis from: the materialist perspective. "This horizon can be projected in a material sense because it insists that the educational experience (cognitive and emotional at the same time) is nothing but a continual generation, connection, transformation and extinction of practical and social constructs operate on the physical and emotional events. It does not consist of depictions of intellectual, as stated in the el'empirismo rationalism, but una “macchina teatrale” di strutture materiali a specifica valenza simbolica che si esprimono in sistemi relazionali complessi”.
In questa impostazione, la visione pedagogica non insiste tanto sulla valorizzazione di principi oggettivi o soggettivi, quanto sulla molteplicità di processi formativi autopoietici. Questa prospettiva autopoietica pone in discussione il concetto di “apprendimento”, in quanto esso lascerebbe presupporre l’assunzione di entità statiche predefinite. Come nell’approccio fenomenologico di Maurice Merleau-Ponty prima e di Francisco Varela poi, la conoscenza è riportata alla sua matrice esistenziale, che è al contempo corporea ed emotiva.
“Tutto questo comporta a shift from post-structuralism to a new hermeneutic structuralism and metaphysics, on a plurality of constructs rather than some conventional structures determinants. The organizational dynamics, rather than necessary and is always guaranteed safe. This structured and unstructured, that is growth and change from many variations, is what affects the pedagogy.
Within the materialist perspective, in addition to the above mentioned attempt to bring together multiple disciplines, we find the influence of Marxist and neo-Marxist perspective on pedagogy. These perspectives, flourishing in the eighties, read the school as an ideological apparatus of state and propose a critique of epistemology and pedagogy. The focus has shifted to the historical and social components of training, management training systems, modeling of the school system, on youth, on women, on the relationship between education and the labor market etc.. Here echoes the writings of L. Althusser, T. Adorno, M. Horkheimer, H. Marcuse, J. Habermas. Also under
material found both the structuralist perspective, which derives from authors such as Lévi-Strauss, Althusser, Lacan and Foucault in particular, both the psychoanalytic perspective with its symbolic dimension and its components unconscious and instinctual. What in the latter position is set and the teamwork that allows for cognitive and affective development of the training work, in other words, through the analysis of literary documents or personal histories or body activity and expression is brought out the character 'clinical' pedagogical knowledge.
Finally I note that in recent years has established the current systemic-constructivist pedagogy, which, with its sense of epistemology, education, analyzes the knowledge systems that are produced by the processes of learning and who preside over them.

Finally, again with Massa and Bertolini summarize the implications of meta-theoretical perspective according to which the materialistic nature pedagogy relates to the psychosocial sciences. Its purpose is knowledge and understanding autotransformer. The logic is that type of circumstantial and reconstruction. The methodology is clear, varied and variable. Also, "pedagogy, educational science as separate, is a science education. These are represented by all the psycho-social sciences, including psychoanalysis, cultural anthropology, specializing in what, from their points of view on the analysis of the educational components ... A real general education can only establish itself as a science of education Specifically, legitimizing its side is a real epistemology teaching, is a philosophy of education as a discipline ... Such a purely philosophical field of inquiry, which is flanked by the history of pedagogy and education on the one hand, the other comparative education, it is referred to as d 'set of' pedagogy and educational science ', which implies that there is no hierarchy of a science teacher ... The concept of science is devoid of any truthful claim, but involves an allocation of rigor and relevance of discourse topic, critical reference and effectiveness ".

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School of epistemological paradigms: teaching thinking in the philosophy

At first glance it is difficult to recognize in the school. It is no longer the era of the Magister, but in some cases if they miss, as the human model to imitate. Personal identity is also passed away, but today you can not ask a teacher to be our Magister.

It is the human capacity and the need for education and it is from this "passing of humanity, and without him the inhumanity rampant." I always thought that, beyond the various epistemological paradigms, the school should teach us to think, and think you must have something to think about. "Think of him is to seek within themselves (ie in his own right) compared to the last stone of truth. "

to think for himself, must have stored the material and not only be able to describe or explain, but it is necessary that you have understood, meditated, made their own. Can the school with his day ever closer to the efficiency and voted to allow this? Maybe you know in advance giving more and more to understand, and if that sometimes makes our lives more comfortable, certainly not happier (this is proved by the high rate of suicide among young people) and even more free.

Among the three philosophical trends that have most influenced the pedagogical discourse, paradoxically the most poised and human, and with him all the transmission of knowledge and literary historian, in danger of extinction. Disappear so will the very ground, which is at least credited with having offered young people the opportunity to glimpse a telos. If it is true that young people today do not know look to the future, it is also true that this attitude reflects the age of technology and its' technical education, where everything is available immediately or at most just put a cross.

Perhaps the question is "how can I make the kids learn the content?", And this presupposes a learning today can not be explained by one theory. The intelligence is expressed in many ways and learning centered on the boy means just that: take into account the internal aspects of the individual, a different mechanism of learning and prepare a course / program individually activated by multiple forms of access, representation and understanding of knowledge. Focusing on children, means designing a teaching sensitive to differences and able to convey content. The school, while not the best value to the other does not enhance those in difficulty, because the disqualification flattening down the level of knowledge. The speech

pedagogical is in continuous turmoil. Perhaps the concept of training needs to be redefined beyond the fences that have claimed the first hour of education, and hours of education beyond the mutual reduction or contrast between the cognitive and affection. In addition, teaching can hardly do without a refreshing philosophical discourse. The risk is that its inclusion in other disciplines, such as precisely as anthropology, sociology, psychology, once they had allowed to get away from philosophy, are now threatened once again to group together to make it disappear.

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Italy .. The Republic of silence?.

Quest'anno, il 2001, oltre al centocinquantesimo anniversario dell'unità d'Italia, ricorre anche il sessantacinquesimo anniversario dalla fondazione della Repubblica Italiana (1946-2011); lungi dall’interpretare oltre mezzo secolo di storia nazionale soltanto attraverso la categoria del “silenzio”, è indubbio che tanti, forse troppi, sono stati i segreti che hanno accompagnato le vicende politiche e istituzionali del nostro Paese.

Non that the secrets are born with the Republic, and indeed, the more we go back in time, grow more, in quality and quantity, the episodes kept hidden, often for reasons of "higher" state. Suffice it to say at the entrance of Italy into World War I secretly agreed with the Entente in April 1915 and made public only after several months of the war: in that case, the "necessity" of silence stemmed from the choice made from critical areas of political elites, economic and military, to reverse the previous military alliance with Germany and Austria.

Or, think of the attempt to escape from World War II, operated by Badoglio government signed a secret armistice with the Cassibile, Sicily, September 3, 1943, and published on 8 September, even then, it was necessary to protect themselves from the inevitable reaction to the German, whose fury spread through massacres in the months following , killings, massacres of unarmed civilians, partisans, women, children and the elderly. Even many of the Nazi massacres, perpetrated ferociously between autumn 1943 and spring of 1945, were kept secret, with the complicity of our own serious military authorities, which have prevented the establishment of legal and historical truth for a long time and only in recent years, the files found in the so-called "wardrobe of shame "are allowing to shed light on these heinous war crimes.

As is known, the Italian Republic was born June 2, 1946 following the institutional referendum whereby the people could regain its voice, after twenty years of fascist dictatorship and after the tragedy of war on that occasion, the Italians could also elect the Constituent Assembly, responsible for preparing and drafting the Constitution.

Just one year later, however, the new geopolitical and geo-economic scenarios planetary characterized by the "cold war" between the U.S. and the USSR, also produced significant effects on our domestic policy. In Italy there was an episode very important that preceded a few days left from the exit of the Government of National Unity: the massacre of Portella della Ginestra, an act of agricultural terrorism and mafia, gang run by Salvatore Giuliano. The silences that occurred around what can be called the first "massacre of the innocents" of the republican history were manifold. The ruling of the process of Viterbo, celebrated in the early fifties, was silent about any political masters and scaled the wicked plot between agrarian mafia banditry and diverted areas of law enforcement and the State, so the process opened a practice, then widespread in many important processes, through which silences and false leads have made it impossible for a finding of legal truth.

The 1947 opened a phase prolungatasi for over a decade, which took shape in the model of "dual loyalties and dual state", in the familiar and successful formula coined by the historian Franco De Felice, involving all the main party of Government , DC, and the main opposition party, the PCI, both faithful to the Constitution, the construction of which were engaged with great zeal, but both faithful to two military blocs and economic enemies. A "double loyalty", therefore, it ended up feeding the "double rule" in turn based on silence.

Per lungo tempo, in Italia, da un lato si registrò il “silenzio dei comunisti”, ad esempio sui crimini di Stalin, ancor meno giustificabile dopo la terribile denuncia di Kruscev del 1956. Da un altro lato, l’adesione al sistema NATO non impediva, anzi alimentava, la nascita di uno Stato parallelo, in palese violazione della Costituzione e delle regole minime di convivenza democratica; proprio in quegli anni, infatti, nasceva “Gladio”, una struttura militare clandestina legata all’Alleanza Atlantica, la cui esistenza fu resa nota (a proposito di lunghi silenzi nella storia italiana) soltanto nel 1990, dopo la caduta del Muro di Berlino.

Una prima, importante cesura al sistema di potere degli anni Cinquanta si ebbe con le famose “giornate di luglio” del 1960 quando imponenti mobilitazioni popolari costrinsero il Governo Tambroni alle dimissioni a causa della sua alleanza politica con il MSI; da quel momento, le “convergenze parallele” di Moro e Nenni portarono all’avvio dell’esperienza del centrosinistra. Anche l’affaire Tambroni ebbe e mantiene i suoi “misteri”: a lungo, infatti, si è parlato di dossier segreti nelle mani del Presidente del Consiglio, poi finiti nell’archivio del SIFAR di De Lorenzo.

Gli anni Sessanta furono il decennio del centrosinistra, ma anche gli anni in cui comparve in Italia l’ombra oscura del “golpismo”: dopo la breve stagione riformista del 1962-1963, la minaccia del Piano Solo di De Lorenzo frenò le velleità progressiste della nuova alleanza di governo; nel 1970, al culmine di una nuova e importante stagione riformista, ci pensò il “principe nero” Junio Valerio Borghese a promuovere un suo tentativo di golpe, con il sostegno di ambienti della criminalità organizzata; infine, è da ricordare anche il tentativo di Edgardo Sogno alla metà degli anni Settanta. E parallelamente a questa fase, ecco comparire, all’apice dell’ “autunno caldo” del 1969, la cosiddetta “strategia della tensione”: la bomba di Piazza Fontana nel 1969, seguita dalle stragi di Piazza della Loggia e del Treno Italicus in 1974, blast at Bologna station in 1980 and one on the "Fast 904" in 1984. All murder charges of silence, even more serious because they are nourished, encouraged and supported by sectors diverted our institutions. And then the silence Moro murder and, more generally, on the wing terrorism and the "rubber wall" built around the Ustica case.

A culmination of a half-century that has seen the highest rates of political violence between the so-called Western democracies, "between the seventies and eighties exploded with all its explosive power to the problem of organized crime and its collusion, always stay on the subject of "silence" con gli ambienti segreti delle logge massoniche.

La mafia fonda il suo potere sul silenzio e sull’omertà, ma quando vuole parlare, lo fa con una violenza inaudita. Nella crisi della Prima Repubblica crebbero gli omicidi eccellenti ai quali non sfuggì nessuno: politici, giornalisti, uomini delle forze dell’ordine, giudici. Il decennio della “mattanza” si concluse con gli omicidi di Falcone e Borsellino nel 1992 e con le bombe di Firenze, Roma, Milano dell’anno successivo. Poi la mafia si è inabissata di nuovo ed è tornata silenziosa; è solo uno dei tanti cambiamenti di strategia, non certamente un segnale di declino.

Questa lettura dell’Italia repubblicana, costruita silence around the duo-violence, is deliberately provocative, it is clear that our republican history there have been important results on many fronts: in terms of economic growth, social development and civic maturity. But that maturity can never be complete until the veil of silence that holds many of the episodes of our past will not be permanently ripped open. It 'also possible that this does not happen and that many mysteries remain those of Italy. The historian, then, that will not provide your own truth, different from the judicial or political, is often limited and hesitant, and its contribution to the growth of our ethical and civil society.

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Progress .. What is it? Vatican foreign policy

"progress" is a name that defines the quality of a movement. In fact, it indicates a movement with a direction, a movement-oriented. You should also add that the direction is determined from a landing point, which is judged better than the earlier starting point.

Phenomenologically, in fact, progress is a change that is both perceived and evaluated, as well as having a policy is deemed necessary or desirable, for improvement with respect to what precedes it. However, since

consciousness perceives and evaluates it as something that has not yet revealed but it is only just about to be revealed, it is in fact the phenomenon of anticipation. The progress that is inscribed in the consciousness as a precursor of an act related evaluation. This is not a thing to evaluate and therefore an object of value, but a movement that, in the dialectic of time, can be defined in the future so that will be or has been "after" than a "before" which is the beginning and its premise. So even when we judge in retrospect that in a given field there was a progress, progress is the "after" for a condition front that was or could be improved. It is in fact a result and, as such, can only be defined in a prophetic and projective or, alternatively, only when the change is made.

Just because it is not something tangible, but the ghost of an estimate or opinion of value given retrospectively to a portion of history, it can be called an "idea" and in the sense of vision in the sense of class under the subsume phenomena which have a continuity and, therefore, a complex like those of a "change improvement."

This idea, similar to other terms that preserve the Latin prefix 'pro' secondary from the greek 'pros' as a process, procedure, property, production, design, promotion, marketing and the like, indicate a relationship of complete motion from the specific 'advantage' that the movement itself was in close. The advantage is primarily achieved stability or order: the fact that the weather can be sorted by an ultimate criterion.

There are indeed cases of rupture: the movement indicated is continuous and is articulated to the final change. There are no jumps or breaks deep trauma or those that invoke the idea of \u200b\u200banother time or another story as possible. The conclusion is unique compared to a continuous motion.

The term "process" indicates, for example articulated a set of steps directed to a term that is in legal proceedings and in the scientific field is the result of an experiment. The "property" means a shared ownership dynamics between people and things that was completed in an inclusive manner according to a link that belongs to related to, excludes all that is foreign and therefore concludes the movement in a safe and stable relationship allocation. 'Project', 'projection', 'program' or 'production' variable readings all movements of closing an active effort by a direction altamente calibrata: il movimento indicato non è casuale né finalistico, ma in qualche modo dovuto o voluto, ricercato, auspicato, razionale (poiché è, nel senso di Weber, perfettamente commisurato allo scopo).



Il progresso indica dunque una progressione geometrica da un punto all’altro del tempo storico secondo quella prevalutazione etica, politica, scientifica o economica chiamata miglioramento. In questo senso esso prefigura un ordine secondo un vantaggio: esso va a governare, a partire da un presente anticipatore, cose future individuando quale sia la direzione giusta che lasci intravedere il risultato positivo dello sforzo comune. Il progresso viene indicato retoricamente nel momento del suo inizio: lì, when the movement is barely emerges the hypothesis (stated as a thesis) of "progress": that progress is being, or that progress is possible. As Ricoeur points out, the progress makes it imperative optative and then the availability of history as progress can be indicated when it is not only desirable but necessary for all who are involved.

Yet we should ask ourselves: is there really is something that can be called progress? Something that should be in a better direction? And what exactly is this better? An increase in quantity? In a qualitative change? In a total enrichment? And compared to what?

It 'clear that a first term can be judged better or worse in its dynamism only in relation to another term, but what are these terms? Sections of time? Historical moments? Individuals? Substances? Peoples? Whole societies? Which category should be ascribed to the alleged quality of progress? The claim

protoilluminista was to think that progress could be ascribed to all humankind, understood in its history. The idea of \u200b\u200bprogress has thus been ascribed to the universality of humanity. 'Progress' and 'humanity' are actually two abstract terms to the second power (because abstract in turn from abstractions). The first abstracts from a very precise idea of \u200b\u200bthe time-motion value to its conclusion, the second abstract idea of \u200b\u200bman or human essence, the theoretical result that there is a "humanity" universally understood, beyond the differences, the stories divergent and individual uniqueness. Both at the same time, however, inherent in something concrete: the concretion of time in human history, the evolution of species.

Embroidery Designs For Sarees Course

"I am proud to serve in the first world diplomacy," said a South American ambassador al cardinale Domenico Tardini, segretario di Stato con papa Giovanni XXIII. E si ebbe per risposta: "Se noi siamo la prima, s'immagini che disastro sarà la seconda".

La diplomazia vaticana oscilla da sempre tra realtà e leggenda. La realtà è prosaica: l'ultimo suo successo per iniziativa diretta risale alla fine degli anni Settanta, quando mise d'accordo Cile e Argentina per una controversia di confine nella Terra del Fuoco.

Ma la leggenda ha un suo nocciolo solido. Il segreto di questa diplomazia è che fa capo a qualcosa di unico: la Chiesa cattolica mondiale. Che non è uno Stato come gli altri, ma è internazionalmente riconosciuta come titolare di diritti statuali. Con in più un esercito di vescovi, diocesi, clero, ordini religiosi, associazioni, istituti. Con un pulpito capace di farsi ascoltare nei cinque continenti. Con un capo supremo, il papa, d'autorevolezza spirituale senza eguali al mondo.

L'intelaiatura della diplomazia vaticana è fatta dai suoi ambasciatori, detti "nunzi apostolici". Sono pochi, oggi, i paesi nei quali non siano accreditati, la Cina è il maggiore di essi. E nella gran parte dei casi il nunzio è il decano del corpo diplomatico nel paese presso cui presta servizio.

La preistoria dei nunzi risale all'impero di Bisanzio: with which the Pope of Rome delegated his "apocrisario. But the debut in style and in the sixteenth century. Created the modern nation-states and the pope is represented by its ambassadors to their respective monarchs. Which in turn took as their model of the new statehood of the singular power of the "Sovereign Pontiff", the title of a book of the ad hoc historian Paolo Prodi.

In the twentieth century, Vatican diplomacy has had its peak of luck in the years of the Cold War in Europe.

chancelleries around the world had a strong interest in everything he did the communist East. They thought possessed of exclusive information. In fact, the Vatican as key informants had the bishops of the place. And through diplomatic channels - the famous Ostpolitik - always got very little.

If the Soviet empire was hastened its collapse for quite different reasons, even to the last provided to the Vatican.

The Legend joined John XXIII as a miracle solver of the missile crisis in Cuba in 1962. But curiously, none of the great memoirists of the period, by the then Soviet Foreign Minister Andrei Gromyko to the board of John F. Kennedy, Arthur Schlesinger, one line dedicated to the role of Vaticano.Durante the pontificate of John Paul II, Vatican diplomacy has strung together a fed series of failures. In 1990-91 he waged against the Gulf war, in almost complete isolation.

The following year he called for Bosnia to Kosovo and then the 'humanitarian intervention "of the great powers to disarm the attacker, identified in the Serbia of Slobodan Milosevic. But then dissociate from the bombing of Belgrade to save relations with the Orthodox Churches. No peace negotiations in the Balkans has never seen the Vatican between the protagonists. And least of all the peace efforts between Israel and the Palestinians.

After September 11 2001, the Holy See has cautiously supported the war in Afghanistan. But he strongly opposed the subsequent war in Iraq. The protection of Christian minorities in that country and in other Muslim countries has certainly influenced the choice. But the energy with which the Vatican has sided against the war has also highlighted some glaring contradictions in her.

same United Nations that enhances the Vatican hours as unique repositories of legitimacy, if not morality, are the same as a few years back insulted the Holy See itself as a concentrate of "culture of death" were the years of the conference 'UN in Cairo on birth control, of the UN conference in Beijing on the woman's role e, negli Stati Uniti, della presidenza di Bill Clinton, in entrambi quei casi sostenitrice delle Nazioni Unite.

E poi, non sempre la diplomazia vaticana agisce all'unisono. Nella primavera del 2002, quando per 39 giorni la basilica della Natività a Betlemme si trovò al tempo stesso occupata da palestinesi armati e assediata dall'esercito israeliano, per 39 giorni non si riuscì a capire chi e come rappresentasse la Santa Sede. Erano in molti a parlare, ma ognuno per suo conto, in stridente contrasto con gli altri.

Altro recentissimo esempio di cacofonia è stata la reazione the draft European Constitution. The same day the Vatican foreign minister, Jean-Louis Tauran, declared its support for Article 51, which concerns the status of churches, another senior churchman, Cardinal Camillo Ruini, the pope's vicar , the mouth without forgiveness: as a product of Freemasonry. But it was "yesterday".