prof. Giustiniani reports

By: Scenari Futuri
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  • Relazioni ed interventi del prof. Pasquale Giustiniani, Pontifica Facoltà Teologica dell'Italia meridionale sezione San Tommaso: cultura contemporanea, metaverso, futuro ambientale, passione per l'essere umano, quale domani? Osservazioni ed analisi indipendenti sulla stagione di transizione in cui siamo tutti coinvolti, anche se non ce ne accorgiamo
    Copyright Scenari Futuri
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Philosophy Social Sciences Spirituality
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Episodes
  • Ortensio Zecchino, why we cannot but call ourselves Christians, readings and disputes on the essay by B. Croce-[P. Giustiniani]

    Ortensio Zecchino, why we cannot but call ourselves Christians, readings and disputes on the essay by B. Croce-[P. Giustiniani]
    Oct 12 2024
    Ortensio Zecchino, Why We Cannot Not Call Ourselves “Christians”. Readings and disputes on the famous essay by Benedetto Croce, Rubbettino Editore, Soveria Mannelli (Catanzaro) 2024, pages 255, euro 18.00.Both the Preface (pages 11-15) by Eugenio Mazzarella - philosopher and, as he defines himself, «a Christian man… reasonably obliged to transcendence by what I see in immanence» (page 13), and the Afterword by Dino Cofrancesco (pages 231-249: a true essay after the essay!) which precisely, as stated in the title, offers «a modest non-philosophical commentary on the essay by Ortensio Zecchino» (page 231), already highlight well, albeit synthetically, the various emerging profiles in Ortensio Zecchino's research. Above all, they outline the underlying themes of the essay, which Benedetto Croce published ten days after a sleepless night on August 16, 1942, during which the idea of ​​writing it also occurred to him (page 5).Appearing in “La Critica” on November 20, 1942, with the famous title Why We Cannot Not Call Ourselves “Christians” (page 6), this essay by Croce, written not without “labor… in those terrible times” (page 88, number 79), Zecchino - firmly convinced that it should not be read in isolation, but rather “in a continuum with the others of the same period” (page 196), “in the context of the writings that came from Croce’s pen in those terrible years between the agony of fascism and the dawn of democracy” (page 138) -, therefore examines the premises, the contents and the outcomes; and from the very first bars, he clarifies the text and context, as in the opening scene of a theatrical action, of which the rest of the pages will offer a meticulous analysis and a very informed analytical development, also the result of archive consultations that are punctually reported in the course of the gripping exposition. Croce's was an essay that enjoyed «an extraordinary fortune», having been published «in the midst of a “world” war», in a «Europe» that «now appeared Nazified» (page 9) and when «in the spring of '42 the first creaks of the fascist regime had begun to appear» (page 10). The future organization of a new Order was being hypothesized, involving parties, intellectuals and even the Holy See. The volume reminds us: «At the Catholic University of Milan, already at the end of 1941, a group of “little professors” had begun to gather around Giuseppe Dossetti… In August 1941, Spinelli, Rossi and Colorni’s manifesto For a free and united Europe had been launched from Ventotene… In September of that 1942, Alcide De Gasperi, with a handful of volunteers, founded the Christian Democracy in Milan, in Enrico Falk’s house» (page 11). Later, Croce’s peculiar relationship with the “dear De Gasperi” would be intense (Croce’s last letter to him is dated 25 January 1951), as will be seen particularly, after Croce died on 20 November 1952, in the oration in memoriam pronounced by De Gasperi, in which, as his daughter attests, her father’s emotional voice expressed his feelings towards the “precious friend” (page 195).Zecchino's long and informed survey concludes with the convincing observation that Croce's essay "cannot be read in isolation, but in a continuum with others from the same period" (page 196); that is, "the essay, for the time in which it was written and for the high profile it had, was intended to be an appeal to the world... but it also wanted to constitute... a strong ideological motivation to coagulate a political alliance in Italy between forces sincerely sensitive to the defense of freedom" (page 201).This is the context in which we must understand the disputes that Croce's writing will raise and, periodically, still raises. Zecchino examines almost all of them, offering the reader a lesson in method. In fact, on the one hand, the writing must be explored in depth, taking into account Croce's state of mind and the things already manifested since the Philosophy of Practice of 1908 (page 70) - the philosopher had already mentioned some aspects in the Soliloquy of an Old Philosopher of 1942 (page 66), and had set them as premises in his essay of 1940, entitled The Benefit of Christ (page 68). In short, Croce "felt burdened by the duty of not remaining silent and of making his voice heard" (page 13). On the other hand, Zecchino notes and realizes, it is necessary to make a meticulous reconstruction of all the interpretative interventions, even critical ones, that were aroused by the great uproar generated by Croce's essay (page 15), starting from the examination of the «main argument of the Catholic side». In this part, it was hypothesized «that behind Croce's openness there was hidden – something obvious – a historicist and immanentistic vision, in irreconcilable contrast with the transcendent vision proper to Christianity» (page 15); but even on the secular side, there was no lack of reservations, such as the ...
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    27 mins
  • Ortensio Zecchino, perché non possiamo non dirci cristiani, letture e dispute sul saggio di B. Croce-[P. Giustiniani]

    Ortensio Zecchino, perché non possiamo non dirci cristiani, letture e dispute sul saggio di B. Croce-[P. Giustiniani]
    Oct 12 2024
    Ortensio Zecchino, Perché non possiamo non dirci “cristiani”. Letture e dispute sul celebre saggio di Benedetto Croce, Rubbettino Editore, Soveria Mannelli (Catanzaro) 2024, pagine 255, euro 18,00. Sia la Prefazione (pagine 11-15) di Eugenio Mazzarella - filosofo e, come si autodefinisce, «uomo cristiano… alla trascendenza ragionevolmente obbligato da quel che vedo nell’immanenza» (pagina 13), sia la Postfazione di Dino Cofrancesco (pagine 231-249: un vero saggio dopo il saggio!) che precisamente, come si legge nel titolo, offre «un modesto non filosofico commento al saggio di Ortensio Zecchino» (pagina 231), già mettono bene, seppure sinteticamente, in evidenza i vari profili emergenti nella ricerca di Ortensio Zecchino. Soprattutto enucleano i temi di fondo del saggio, che Benedetto Croce pubblicò dieci giorni dopo una notte insonne del 16 agosto 1942, nel corso della quale gli balenò anche l’idea di scriverlo (pagina 5). Comparso su “La Critica” del 20 novembre 1942, con il famoso titolo Perché non possiamo non dirci “cristiani” (pagina 6), di questo saggio di Croce, redatto non senza «travaglio… in quei tempi terribili» (pagina 88, numero 79), Zecchino - convinto fondatamente che esso non vada letto isolatamente, bensì «in un continuum con gli altri della stessa stagione» (pagina 196), «nel contesto degli scritti usciti dalla penna di Croce in quei terribili anni tra agonia del fascismo e alba democratica» (pagina 138) -, esamina, dunque, le premesse, i contenuti e gli esiti; e di esso, fin dalle prime battute, chiarisce testo e contesto, come in una scena iniziale di un’azione teatrale, di cui il prosieguo delle pagine offrirà un’analisi meticolosa e un informatissimo svolgimento analitico, frutto anche di consultazioni d’archivio di cui si dà conto puntualmente nel corso dell’avvincente esposizione. Quello di Croce fu un saggio a cui arrise «una fortuna straordinaria», essendo peraltro edito «nel bel mezzo di una guerra “mondiale”», in un’«Europa» che «appariva ormai nazificata» (pagina 9) e allorché «nella primavera di quel ’42 erano cominciati a manifestarsi i primi scricchiolii del regime» fascista (pagina 10). Si andava ipotizzando la futura organizzazione di un Ordine nuovo, che coinvolgeva partiti, intellettuali e perfino la santa Sede. Ci ricorda il volume: «Nell’Università cattolica di Milano già alla fine del 1941 un gruppo di “professorini” aveva cominciato a riunirsi intorno a Giuseppe Dossetti… Nell’agosto del 1941 da Ventotene era partito il manifesto Per un’Europa libera e unita di Spinelli, Rossi e Colorni… Nel settembre di quel 1942 Alcide De Gasperi, con un manipolo di volontari, fondò a Milano la Democrazia cristiana, nella casa di Enrico Falk» (pagina 11). In seguito, i peculiari rapporti di Croce con il “caro De Gasperi” saranno intensi (l’ultima lettera di Croce a lui è del 25 gennaio 1951), come si vedrà particolarmente, morto Croce il 20 novembre 1952, nell’orazione in memoriam pronunciata da De Gasperi, in cui, come attesta la figlia, la voce commossa del padre manifestò i suoi sentimenti verso il “prezioso amico” (pagina 195). La lunga e informata ricognizione di Zecchino si conclude con la convincente osservazione che il saggio di Croce «non può essere letto isolatamente, ma in un continuum con gli altri della stessa stagione» (pagina 196); ovvero, «il saggio, per il tempo in cui fu scritto e per l’alto profilo impressogli, volle essere un appello al mondo… ma volle anche costituire… una forte motivazione ideologica per coagulare in Italia un’alleanza politica tra le forze sinceramente sensibili alla difesa della libertà» (pagina 201) Questo il contesto, nel quale vanno capite le dispute che lo scritto crociano susciterà e, periodicamente, suscita ancora. Zecchino le esamina pressoché tutte, offrendo comunque al lettore una lezione di metodo. Infatti, da un lato, si deve approfondire lo scritto, tenendo conto dello stato d’animo di Croce e delle cose già manifestate fin dalla Filosofia della pratica del 1908 (pagina 70) – il filosofo aveva già fatto cenno ad alcuni aspetti nel Soliloquio di un vecchio filosofo del 1942 (pagina 66), e vi aveva posto come le premesse in un suo saggio del 1940, intitolato Il beneficio di Cristo (pagina 68). In sintesi, Croce «si sentiva gravato dal dovere di non tacere e di far sentire la sua voce» (pagina 13). Dall’altro lato, annota e realizza Zecchino, si deve fare la pignola ricostruzione di tutti gli interventi interpretativi, anche critici, che furono suscitati dal grande clamore generato dal saggio crociano (pagina 15), a partire dall’esame dell’«argomento principe di parte cattolica». In questa parte, s’ipotizzò «che dietro l’apertura crociana si celava – cosa scontata – una visione storicistica e immanentistica, in insanabile contrasto con la visione trascendente propria del ...
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    24 mins
  • crisis of totality and decline of ideologies, prof. P. Giustiniani-Cassino (IT)

    crisis of totality and decline of ideologies, prof. P. Giustiniani-Cassino (IT)
    Oct 10 2024
    CENTRE FOR ITALIAN PHILOSOPHYCassino, Italy, Sala degli Abati (Badial Palace), Saturday 5 October 2024the SEMINAR was held: CRISIS OF TOTALITY AND DECLINE OF IDEOLOGIESModerators (in their capacity as Co-Directors of Civitas et humanitas, Professors Paolo Russo and Pasquale GiustinianiThe seminar in fact took its cue from the volumes from the annals of ethical-political culture CIVITAS ET HUMANITAS:the volumes were illustrated by Professor TERESA SERRA (La Sapienza University, Rome)- first volume under consideration: Crisis of ideologies and new ethical-social instances (Mondostudio, 2020);Speakers:Pietro Boccia - SociologistPermanent and inclusive education as a way out of the crisis of ideologies and neoliberal/totalitarian capitalism;Michele Indellicato – University of BariTotality as synchronization between horizontal transcendence and vertical transcendence in Karol Woityla;Giuseppe Cantarano – University of CalabriaCrisis of ideologies in the twilight of politics;Giovanni Turco – University of UdineThe right of rights. Louis' philosophical-juridical contribution; Lachance, through and beyond the crisis of totality;Alberto Nave - University of Cassino and Southern LazioFrom weak thought to the "weakness of thought" and the nemesis of reason (against the backdrop of the contemporary crisis of totality)- second volume under review: Crisis of totality and risk of survival (Mondostudio, 2021)Speakers:Pasquale Giustiniani – Suor Orsola Benincasa University - NaplesThe whole is superior to the part, of which it determines the scope and limits. A criterion for the season of "resilience";Lelio Imbriglio - E-Campus University – Novedrate (CO)Crisis of totality and new ethical-pedagogical demands;Aldo Gervasio – Psycho-pedagogistThe mystagogical pedagogy of Ignatius of Loyola;M. Gabriella De Santis – University of Cassino and Southern LazioComplex society, globalization and pedagogical-educational paradigmsMichele Leone - MusicologistMysticism between identity and otherness in the songs of Franco BattiatoCassino, Italy, October 4, 2024, Prof. Pasquale GiustinianiPresents the eleventh and twelfth volumes of the series “Civitas et humanitas”, concerning respectively: Crisis of ideologies and new ethical-social instances and crisis of totality and risk of survival.These Annals of ethical-political culture, created for the initiative and generosity of Prof. Alberto Nave – coordinator of the Civitas et Humanitas Movement, generated in connection with the University of lower Lazio of Cassino – connected to the Center for Italian Philosophy, today directed by Aldo Meccariello with headquarters in Terni, can today celebrate two volumes XI and XII of the series. Both help us to put under the spotlight of our intellectual light full of love (Paradiso, canto XXX, v. 40), two notable profiles, both significantly reread under the profile of the crisis, to which some of the Authors of the volume oppose possible exits in the path of ethics and even in the path of the religious. Pareyson already conceived the idea of ​​God as crucial in the definition of existentialism as a philosophy of the finite, destined to resolve itself, as a philosophy of choice, in spiritualism. For Pareyson, the historical crisis is a cultural and above all philosophical crisis: the crisis of philosophy, for which, with a chiasmus of a typically Castellian tone, the philosophy of the crisis is the crisis of philosophy, it is the crisis of idealism in its Hegelian culmination. In turn, Castelli is the one who remains most, also problematically, tied to the idea of ​​existentialism as a philosophy of crisis understood as structural. Castelli's reflections. which introduced the single issue of «Archivio di filosofia» of 1945 and also the political sense of the organization of the 1946 congress, directed at that time towards the easiest reading at a superficial level: the crisis is the abyss into which the entire world and Europe even more found itself precipitated at the end of the Second World War, the abyss of material destruction, of the millions of deaths, of the extermination in the concentration and extermination camps, of which there was still little awareness, of the dehumanization legacy of totalitarianism. Existentialism would be, as a philosophy closely connected to life and philosophy of individual commitment and responsibility, the possible cultural response to the metaphysical abstractions of idealism and its epigones. Christian existentialism, described by these authors as a philosophy of crisis, could only translate into the crisis of philosophy, so that the alternative of Christian existentialism founds spiritualism, providing the reasons for the choice, once made one can resume philosophizing, despite the crisis. Christian existentialism, which Castelli reluctantly took up, certainly does not present itself as a philosophy of transit towards another, nor even as a foundation in the sense proposed by ...
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    31 mins

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