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Anti-perfectionism is a philosophical perspective combining the view of man as an imperfect and non-self-sufficient being with a scientific epistemology based on imperfect knowledge. From an epistemological perspective, it has roots in Socrates and, more recently, in the post-empiricism of Giambattista Vico, up to phenomenology. From an anthropological perspective, it is a philosophical tradition based on an awareness of the constitutive dependency of individual performance and fulfilment of man on his interaction with others. It is conceived in opposition to the individualism and perfect rationality of most social theories. The paper analyses both the philosophical and the epistemological premises of anti-perfectionism as well as its consequences in terms of economic methodology. It will specifically develop the momentary intersection of phenomenology and Austrian economics. The theory of knowledge and of sense-making of phenomenology will be discussed with particular attention to intersubjectivity, which expresses anti-perfectionism well. The interpretations of human knowledge and action of Scheler and Schütz are analysed and connected to some contemporary streams of Austrian economics.

The philosophy of the Enlightenment and political thought of modernity found tough opposition in the Roman Catholic Church. Liberalism was associated with Free Masons and revolutionary intent. Nonetheless, liberalism and political economy stimulated some theoretical analysis and specific theoretical positions in terms of social philosophy and social economics by the Church. This paper presents an analysis of encyclical letters and other papal documents, as well as the writings of other Catholic scholars, to elaborate on the theoretical points used to contrast liberalism. Compromises, as well as turning points in the evolution of the Catholic position, are investigated. Lastly, the epistemological and historical reasons for the affinity of Roman Catholicism with ethical liberalism and the limits of this similarity are discussed. 1. Liberal and Catholic, an Italian drama

The philosophy of the Enlightenment and political thought of modernity found tough opposition in the Roman Catholic Church. Liberalism was associated with Free Masons and revolutionary intent. Nonetheless, liberalism and political economy stimulated some theoretical analysis and specific theoretical positions in terms of social philosophy and social economics by the Church. This paper presents an analysis of encyclical letters and other papal documents, as well as the writings of other Catholic scholars, to elaborate on the theoretical points used to contrast liberalism. Compromises, as well as turning points in the evolution of the Catholic position, are investigated. Lastly, the epistemological and historical reasons for the affinity of Roman Catholicism with ethical liberalism and the limits of this similarity are discussed. 1. Liberal and Catholic, an Italian drama

An argument commonplace in narratives concerning the difficult recovery after the 2008 crisis, the relative backslide of 2011, and the European peripheral debt crisis is that difficulties occurred because European economic integration has been privileged over any form of political solidarity. Consequently, Europe should develop the institutions of solidarity to provide relief of instability and inequality. Maastricht had to lead to political Union and to some form of solidarity, but this aspect always remained vague and was not implemented. What has been implemented after the crisis is an even tougher set of control-oriented institutions that introduce further rigidities in European economies, reducing the degrees of freedom of national economic policy. The aim of this contribution is to argue that the implementation of solidarity schemes in the EU should not be conceived of as a compensatory measure for the costs and damages directly or indirectly caused by the European Monetary Union (EMU) and its rigidities and passiveness, including the inability to curb financial instability. Solidarity schemes should instead be the product of unified programs framed by a genuine constitutional federalism.

Introducción: This article provides a historical interpretation of Catholic social economy (also called Social Catholicism) in an attempt to give a Christian form to capitalism. The aim of this writing is to reflect on the evolution of Catholic economic thought and to offer some foreseeable development in light of the experience that characterized the early stages of this movement. By Catholic social economy, the author does not mean the social doctrine of the church, but the whole set of scientific work of Catholic scholars, with their different orientations and acceptance by the official documents of the holy soil. Roman Catholicism is the only religion that has produced wide and continuous scientific research about political economy. This should not be considered an anomaly, because the positivistic attitude of modern economics tends to crowd out the classic unitary view of man and of a good life that characterizes Catholic anthropology. As a consequence, it can be considered an attempt to address scientific research in a way compatible to the Catholic view of the "social nature of man", and not an attempt to resist or to contrast the role of science. The fundamental concepts of this stream of research have been the idea of natural law intended as a moral order (vs. the equilibrium of conflicting strategies), the social nature of man (vs. individualism and individual autonomy) and the role that charity and justice assume for individual behaviour inspired by the common good (vs. freedom and laissez faire).

Résumé La première génération des économistes catholiques, qui comprend aussi des philosophes moraux, proposait une vision de l'économie cohérente avec le droit naturel. Ils étudiaient les causes de l'inégalité croissante de la distribution de la richesse engendrée par le processus d'industrialisation. Ils identifiaient la nécessité d'institutions pour régler les interactions économiques afin de limiter la misère des travailleurs. Si la charité et les relations personnelles étaient considérées indispensables pour limiter la misère, les économistes catholiques devinrent progressivement plus favorables à l'intervention de l'État pour assurer un ordre cohérent dans la redistribution de la richesse. Classification du JEL : B19, D63, J83, Z12