prof. Giustiniani reports

By: Scenari Futuri
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  • Relazioni ed interventi del prof. Pasquale Giustiniani, Pontificia 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
  • The Invention of the Home. The Domestic Order of the Polis, Valeria Pezza

    The Invention of the Home. The Domestic Order of the Polis, Valeria Pezza
    Apr 2 2025
    At the Books and Museum on April 6, 2025 at the monumental complex of Santa Maria la Nova in Naples the essay by Valeria Pezza: The invention of the house. The domestic order of the polis, Christian Marinotti editions, Milan 2025, 120 pages.«Whoever lives in a house built inside a city is like a pilgrim who proceeds – as the nineteenth-century Russian mystic John of Kronstadt said – with a traveling staff and a wayfarer's clothing: when he reaches the end of his life, the door will open wide and he will finally be at home, "because we have no lasting city here, but we seek the one to come" (Hebrews 13, 14)» Review by Pasquale Giustiniani. The provocation that comes from the structure of the Greek cityAmong the many thanks for this remarkable publication - created by Valeria Pezza with the contribution of DiARC: Department of Architecture-University of Naples Federico II -,((⏱️=400)) you can also read those that the Author wanted to dedicate «to the entire community of Pollica, a land where you can still see something of the Greek world». In fact, each of these rich and dense pages of Valeria Pezza's essay refers to the archaeological traces, or rather to their significant stones and their references to the thoughts and works of their creators, builders and inhabitants.That of the houses of the Greek cities in the so-called colonies and in the sites of classical Greece, is a world similar to the one in front of which we can place, together, both archaeology and the history of architecture and topography; but also cultural anthropology and the history of ideas, as illustrated and demonstrated by the acute and erudite effort of deciphering, conducted for us by Valeria Pezza in these pages. Thus, the ancient stones of Akragas (Agrigento) can become the figure of an ambivalence typical of the complex and multifactorial process that is appropriately called "invention of the house". At a first, but superficial, glance, "the domestic dimension appears removed and devalued, as it is not based on the heroic gesture, on the public and visible exaltation of power, conflict and strength" (page 11). Instead, as we read in the Foreword to this volume (pages 7 to 18), the starting question should be formulated in accordance with what the title of the volume recalls (moreover enriched by numerous graphs and tables): "When was that repeatable and repeated house invented that presides over the construction of the city itself as a place not so much of religious, political, military power, but of the home of its citizens?" (page 7).This explains why, integrating the consolidated point of view that correlated the architecture of the classical polis to the so-called political sphere, «it was urgent to question those forms, their meaning and their nature, to ask what domestic dimension, to what daily rituals they gave rise, measure and space, and in what vision of the world. Then, why so much silence? What meaning did the house have in that origin and what does the house mean for us today?» (page 9).From here, a different and intriguing perspective takes shape, excellently pursued by Valeria Pezza, which helps to re-signify the very meaning of political action - theorized in the political writings of classical Greek philosophers - and to clarify in its various reverberations the relationship between the private (domestic), often relegated to the sphere of irrelevance, and the public (political, also in a military and warlike sense, but today also social and cultural): «Surprisingly, together with the question about the times and ways of the invention of the home for all, the disturbing one emerged about this incomprehensible condemnation to the insignificance» of the private, if understood only as "relegated to what is meaningless". This is why we must ask ourselves, continues the Author: «has it really always been like this? And now does it make sense for us to deprive of value the daily life that marks the life of each one, or is it precisely inside the home that a politics lives and can mature that is not reduced to the exercise and self-representation of power?» (page 10).And furthermore: «So why this silence about the home? Why has that domestic world that originally defined the οἰκεῖος (oikèios) as an intimate, personal, familiar place, each person’s own space, ended up being qualified in common language only in the negative, as deprived of value and meaning, removed from awareness and thought?» (page 13). If, to the structural error, corresponds a previous error of thought, it could be examined, as the Author now helps us to do, through a further question: «If the personal is the first level of politics, why is it kept silent?» (page 14). Not a “den” or “place to take refuge: new meanings of the invention of the house((⏱️=500))More than a den to take refuge in; more than an area or place without political-social relevance, the house, with its various classical reverberations ...
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    20 mins
  • L’invenzione della casa. L’ordine domestico della polis, Valeria Pezza

    L’invenzione della casa. L’ordine domestico della polis, Valeria Pezza
    Apr 2 2025
    al Books and Museum del 6 aprile 2025 presso il complesso monumentale di Santa Maria la Nova di Napoli, il saggio di Valeria Pezza: L’invenzione della casa. L’ordine domestico della polis, Christian Marinotti edizioni, Milano 2025, pagine 120. «Chi abita una casa costruita dentro una città, è come un pellegrino che procede – come diceva il mistico russo dell’Ottocento Giovanni di Kronstadt – col bastone da viaggio e l’abito da viandante: quando giungerà alla fine della vita, gli si spalancherà la porta ed egli finalmente sarà a casa sua, “perché non abbiamo quaggiù una città stabile, ma cerchiamo quella futura” (Ebrei 13, 14)» Recenzione di Pasquale Giustiniani. La provocazione che viene dalla struttura della città grecaTra i tanti ringraziamenti di questa notevole pubblicazione - realizzata da Valeria Pezza con il contributo del DiARC: Dipartimento di Architettura-Università di Napoli Federico II -, si leggono anche quelli che l’Autrice ha voluto destinare «a tutta la comunità di Pollica, terra in cui si scorge ancora qualcosa del mondo greco». Alle tracce archeologiche, infatti, ovvero alle loro pietre significanti e ai loro rimandi ai pensieri e alle opere dei loro ideatori, costruttori e abitanti, rimanda ognuna di queste ricche e dense pagine del saggio di Valeria Pezza. Quello delle case delle città greche nelle cosiddette colonie e nei siti della Grecia classica, è un mondo analogo a quello di fronte al quale si possono porre, insieme, sia l’archeologia che la storia dell’architettura e della topografia; ma anche l’antropologia culturale e lo storia delle idee, come illustra e dimostra l’acuto ed erudito sforzo di decifrazione, condotto per noi da Valeria Pezza in queste pagine. Così, le antiche pietre di Akragas (Agrigento) possono diventare la cifra di un’ambivalenza tipica dell’articolato e multifattoriale processo che viene opportunamente denominato “invenzione della casa”. A una prima, ma superficiale, vista, «la dimensione domestica appare rimossa e svalutata, in quanto non fondata sul gesto eroico, sulla pubblica e visibile esaltazione del potere, del conflitto e della forza» (pagina 11). Invece, come si legge nella Premessa a questo volume (pagine da 7 a 18), la domanda di partenza va formulata in consonanza con quando ricorda il titolo del volume (peraltro arricchito da numerosi grafici e tavole): «Quando è stata inventata quella casa ripetibile e ripetuta che presiede alla costruzione stessa della città come luogo non tanto del potere religioso, politico, militare, ma della dimora dei suoi cittadini?» (pagina 7).Ecco spiegato perché, integrando il punto di vista consolidato che correlava l’architettura della polis classica alla sfera cosiddetta politica, «urgeva interrogarsi su quelle forme, il loro senso e la loro natura, chiedersi a quale dimensione domestica, a quali riti del quotidiano dessero luogo, misura e spazio, e in quale visione del mondo. Poi, perché tanto silenzio? Quale significato aveva la casa in quell’origine e cosa significa per noi oggi la casa?» (pagina 9). Di qui prende corpo, una diversa, e intrigante, prospettiva, perseguita egregiamente da Valeria Pezza, che aiuta a ri-significare il senso stesso dell’agire politico - teorizzato negli scritti politici dei filosofi greci classici - e a precisare nei suoi vari riverberi il rapporto tra privato (domestico), spesso relegato alla sfera della irrilevanza, e pubblico (politico, anche in senso militare e bellico, ma oggi altresì sociale e culturale): «In modo sorprendente insieme all’interrogativo su tempi e modi dell’invenzione della casa per tutti, emergeva quello, inquietante, su questa incomprensibile condanna all’insignificanza» del privato, se inteso soltanto come “relegato a ciò che è privo di senso”. Ecco perché ci si dovrà interrogare, continua l’Autrice: «è stato davvero così, sempre? Ed ora ha senso per noi privare di valore la quotidianità che scandisce la vita di ciascuno, o è proprio dentro la casa che vive e può maturare una politica non ridotta all’esercizio e all’autorappresentazione del potere?» (pagina 10). E inoltre: «Allora perché questo silenzio sulla casa? Perché quel mondo domestico che originariamente definiva l’οἰκεῖος (oikèios) luogo intimo, personale, familiare, spazio suo proprio di ciascuno, ha finito per qualificarsi nel linguaggio comune solo al negativo, come privato di valore e di senso, rimosso dalla consapevolezza e dal pensiero?» (pagina 13). Se, all’errore strutturale, corrisponde un precedente errore di pensiero, esso potrebbe essere sviscerato, come ci aiuta ora a fare l’Autrice, mediante una domanda ulteriore: «Se il personale è il primo livello della politica, perché lo si tace?» (pagina 14). Non una “tana” o “posto in cui rifugiarsi: nuovi sensi dell’invenzione della casaPiù che tana in cui rifugiarsi; più che ambito o luogo senza rilevanza ...
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    18 mins
  • reform and reforms, the Waldensian reform and Ferrante Sanseverino

    reform and reforms, the Waldensian reform and Ferrante Sanseverino
    Apr 1 2025
    Salerno Medical School Foundation and the study center of the literary, arts and rational thought cenacle "Ferrante Sanseverino", present: reform and reforms, the Waldensian reform and Ferrante Sanseverino. Salerno, 5 April 2025. Report by Pasquale Giustiniani..Reform/reforms. The "myth of Geneva", the new capital of Christianity antithetical to Rome and a laboratory of political, economic and social innovations, shone from the 1940s onwards, experiencing cracks, but not crises. Calvin's works spread throughout the peninsula, in the original or in translation, thanks to the propaganda action of clandestine believers and exiles. The pro-Protestant groups, especially with the intensification of heretical repression in the mid-sixteenth century, found in Geneva a destination for their diaspora and a doctrinal and ecclesiological system to draw inspiration from in their homeland: a solid system capable of providing strong normative authority, doctrinal and material support for community life, a Eucharistic conception that was completely alternative to the Catholic one, a sign of the group's identity and spiritual communion. ((⏱️=1000))The Waldensian Reform. Bernardino Ochino, in his widely propagated Sermons, took up the main themes of Calvin's Institutions, albeit mixed with so-called Waldensian elements. Calvin's masterpiece was also spread by a central figure in Waldensianism, Marcantonio Flaminio, who took passages and ideas from it for the elaboration of that original synthesis of ideas, both Waldensian and Reformed, that is The Benefit of Christ, of which he was co-author together with Benedetto da Mantova. That "sweet little book", as Vergerio defined it, printed without constraints in Venice in 1543, was perhaps the heterodox text that became the most read and most famous in Italy: according to Vergerio, in Venice alone 40,000 copies had been sold in six years, and this was due to the message of profound spirituality and religious renewal that it appeared to be the bearer of. An example is the confession of an illustrious Waldensian prelate, the apostolic protonotary Pietro Carnesecchi (executed in 1567), who declared to the judges: «When Flaminio [Marcantonio] was staying with me in Florence, he had shown me a little of Calvin's Institutio, which had filled my mind with similar opinions, in which I continued and grew until the year 1545, often reading those books, and conversing with those people who were able to confirm them in my soul». In the early 1540s, crucial events marked the history of the Italian peninsula: the failure of the Ratisbon talks, the institution of the Holy Office, the convocation of the Council of Trent, the disappearance of charismatic figures such as Juan de Valdés, Gasparo Contarini and Gian Matteo Giberti. The Protestant reform movement then decided to undertake an energetic propaganda campaign for the new theology, through the diffusion of religious literature in the vernacular. Faith in Christ became the fulcrum of the Christian's life and the only instrument of justification: Ochino openly affirmed this in his sermons, urging people to believe that "we will have paradise through the merits of Christ". He did not address the issue of works, he only made them understand their inessentiality for the purposes of salvation, "gently" leading his listeners to share what would become a fundamental principle of the Protestant Reformation. Ochino had learned this doctrine and these methods of propaganda, precisely. in the Neapolitan Circle of Juan de Valdés: a Spanish reformer who, with his syncretistic conception of Alumbradism, Erasmism and Protestantism, shaped the consciences of many Italians in the decade between 1530 and 1541, with the aim of carrying out a renewal of Christians and the church, albeit without traumatic ruptures with Rome. The Reformation in Southern Italy. Even in Southern Italy, the anxiety of Reformation was distinguished by the high degree of social promiscuity - bringing together nobles, ecclesiastics, commoners, bourgeois, who were already among the ranks of the Catholics -, by the important role of the religious and by the different doctrinal outcomes, with figures of great importance in the Italian and European religious and cultural world, such as Juan de Valdés, Camillo Renato, Giorgio Siculo, Agostino Doni. As regards the Kingdom of Naples in the modern era, and not only, the results of the conclave of 1549, with the failure to elect Pole, due to the trials opened against him by Carafa, and the definition of the first decrees of the Ecumenical Council of Trent, which will be called and will never officially conclude (the conclusion will be made official by Vatican I at the end of the nineteenth century) certainly marked the beginning of the decline of the experience of the "spirituals", or of the Waldensians stricto sensu. On the one hand, that experience took on the forms that we can define as typically Calvinist (as they developed ...
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    25 mins

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