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近幾年,中國人民每天都要面對多種環境問題,環境保護促成新的社會運動及實政方式 。數十年來,中國政府一直以強調經濟發展為先,因此,如何能將環境管理與中國社會的其他部分相協調仍沒有一個清晰的答案。本文將以中國西部城市成都為例,分析環保意識在不同社會族群中的興起。 ; 本文通過三個要素來檢驗環境意識:意識形態、感知和行動。自千禧年始,中國政府開始宣傳"生態文明"的觀念,它是中國共產黨給出的有關如何進行可持續發展的意識形態方面的答案。"生態文明"作為一個單一維度結構,特別強調要在不影響經濟增長的前提下加強對環境的保護。這個概念通過地方政府、非政府組織的項目、學術研究及媒體報道等多種方式滲透中國社會。通過利用民族志的研究手法來探討成都市民日常要面對的交通問題、消費主義、食品安全及城市化等議題,本論文著重研究"生態文明"作為一個單維觀念,是如何與普通市民讓成都變得"更灰"或"更綠"的方式相協調的。市民讓成都變得"更灰"是因為相關行為可幫助他們維持或積累更多社會資本。而讓成都變得"更綠"則是一種草根的環保意識形態,通常被描述為"很環保"。"很環保"是個自相矛盾的講法,一方面它帶有"過時"的意味,而另一方面它又帶有"上流"的感覺。 ; 本研究針對245 戶人進行了社會調查,結果顯示相較底層社會的市民而言,上層社會的市民普遍認為環境的好壞對他們生活的影響更大。類似於垃圾分類、節約用水、減少空氣污染等環保行為不同程度的與受訪市民的社會階層、年齡及居住地點有關。一方面,調查顯示市民們對於"生態文明"的理解五花八門,伸展至多個維度,另一方面,通過檢驗環境意識形態、對環境的感知和環保行動三者的交集後,我們發現,在環保問題上,中國民眾可被分為三大不同族群 。這包括,發展組,他們因國家宣傳的單維"生態文明"政策而受益;環境組,他們最受"很環保"這個意識形態的影響;以及"不知所從"組,他們因環保行動又"過時"又"上流"的雙面性而感到不知所從 。大部分身處權利中心的人都屬於發展組,理論上講,由發展組人士組成的國家可借引入"生態文明"這個單維結構而變得更穩固,因為"生態文明"的結構單維性讓"不知所從"組的人更樂意接受一個集權政府,並寄希望於後者可以替他們解決環境問題。但是,由於國家無法從多個維度介入民眾對於"生態文明"的地方詮釋,更多的市民因此將會趨於加入環境組人士,持與他們類似的對抗態度,而這將會讓國家陷入難以走出的困局。 ; In recent years, as the Chinese people have had to face environmental issues in their everyday lives, environmental protection has come to stimulate new social movements and forms of governance in China. After decades of state emphasis on economic growth, it has yet to be made clear how this new concern for environmental governance resonates with different segments of Chinese society. Thus, this thesis analyzes the rise of environmental consciousness among different social groups in the Western Chinese city of Chengdu. ; Environmental consciousness is examined according to three components: ideology, perception and action. At the turn of the millennium, the Chinese state started to promote Ecological Civilization (生態文明), the CCP's ideological answer to Sustainable Development. With a singular emphasis on enforcing environmental protection as long as it does not interfere with economic development, this unidimensional structure of Ecological Civilization has been introduced to Chinese society through local government ...

The paper presents and discusses the main results of Making the social world, the book published by John R. Searle in 2010. Social philosophy or, as the author prefers to say, «Philosophy of Society» is the main topic of the book. Sociality, claims Searle, is created and maintained by collective intentionality trough the speech act of Assignment of Function ("We make it the case by Declaration that the Y status function exists in contexts C"). The two final chapters apply the main ideas of the book to important topics, such as Power and Human Rights. This leads the discussion to the field of political philosophy. The final section of the paper presents some critics to the book. ; Il saggio presenta e discute i risultati principali di Creare il mondo sociale, il libro pubblicato da John R. Searle nel 2010. La filosofia sociale o, come preferisce dire l'autore, la «filosofia della società» è il tema principale del libro. La socialità, sostiene Searle, è creata e sostenuta dall'intenzionalità collettiva attraverso l'atto linguistico di Assegnazione di Funzione («Noi facciamo sì che, con una dichiarazione, esista la funzione di status Y nel contesto C»). I due capitoli finali applicano le idee principali del libro ad argomenti importanti, come il potere e i diritti umani. Questo porta la discussione sul campo della filosofia politica. La sezione finale del saggio presenta alcune critiche al libro.

The discovery of the Vitruvian code constituted a revolution for architecture by promoting the meeting of architects-artists with learned humanists. The civil life of the lively Renaissance city had given impetus to the ethical and political ideals of humanists, while the meeting and exchange had determined the formation of public space. In this context, the humanistic library is created, a space designed according to the Renaissance ideal to host a collection of codes created according to the new bibliographic canon. The correspondence between the library aspects and the architectural aspects becomes the humanistic library in the Renaissance representation in a reference model. ; Il rinvenimento del codice vitruviano costituì per l'architettura una rivoluzione favorendo l'incontro degli architetti-artisti con i dotti umanisti. La vita civile dell'animata città rinascimentale aveva dato impulso agli ideali etici e politici degli studiosi, mentre l'incontro e lo scambio avevano determinato la formazione dello spazio pubblico. In questo contesto si realizza la biblioteca umanistica, uno spazio ideato secondo l'ideale rinascimentale per ospitare una raccolta di codici costituita secondo il nuovo canone bibliografico. La biblioteca umanistica nella corrispondenza tra aspetti bibliotecari e aspetti architettonici diviene nella rappresentazione rinascimentale un modello di riferimento.

In agreement with the title of this article, the essay is divided into two basic parts: one which is historical and the other philosophical. In the first part, the author examines at the beginning the classical Latin etyma of the term uiolentia (uis, uiolare, uiolator, etc .). After that comes the acclaration of the philosophical concept of «violence» in Aristotle and Saint Thomas, and in continuation an indication of the application of the same concept to the field of ethics, and finally to the juridical field within classical roman law. In another sphere of considerations -ethical and political- the author points out the opinions of some characters which Plato introduces in his dialogues Gorgias and The Republic, due above all to the resonance which these works hace had in the history of the Western World until the present time. The subject of bloody violence, which is inherent to the action of the tyrannicide, is treated here briefly with references to the works of Cicero, John of Salisbury, Saint Thomas, Marsilius of Padua, Coluccio Salutati, Juan de Mariana, etc. Phenomena of midieval history suchaas the Crusades and the trials of the Inquisition could not be silenced in this case because both phenomena legitimized morally the use of violence directed towards infidels and heretics. The historical excursus on the topic of the legitimacy of violence in the hands of those who govern passes in successive order, through Machiavelli, to the political literature on the a «reason of state», jusnaturalism, etc . To be underlined is the fact that since the end of the Eighteenth Century -and in an even much more important way in the realm of hegelian Idealism- the concept of violence has undergone a process of amplification as much within the field of Philosophy as within the experimental sciences: Darwin, Malthus and Hegel form the framework. This concept, which in Hegel's dialectic transformed itself into the dynamic principie of the antithesis, and which, therefore, affirmed the structure of the metaphysical ...

Lo studio analizza le svolte nel teatro di innovazione francese prodotte dalla rivolta sociale e dalla sua rivoluzione culturale del 1968. La ricerca si è concentrata su tre livelli di analisi: un'analisi – storica, politica, sociale, culturale – dell'anno-tournant; un'analisi delle reazioni nel mondo del teatro contemporanee alla rivolta; un'analisi delle prassi spettacolari di lunga durata originate dall'evento. Sono stati, quindi, esaminati criticamente i testi cardine degli intellettuali ispiratori, protagonisti e interpreti della breccia culturale, per poi rintracciare i valori emersi all'interno del mondo dello spettacolo. La contestazione sociale ha agito sul mondo del teatro producendo delle ripercussioni immediate – l'occupazione dell'Odéon, la contestazione al XXII Festival d'Avignon, la produzione della Déclaration de Villeurbanne – e delle prassi di lunga durata che hanno agito sui processi formativi e creativi delle compagnie francesi che, dalla fine degli anni Sessanta, hanno prodotto creazioni collettive (in particolare il Théâtre du Soleil e il Théâtre de l'Aquarium, ma anche la Nouvelle Compagnie d'Avignon, il Grand Magic Circus e il Théâtre Populaire di Lorraine) e sul corpus drammaturgico e teorico di Michel Vinaver. Sono state, quindi, analizzate le relazioni che si sono instaurate tra i protagonisti appena nominati e i differenziati contesti, sociali e teatrali, facendo emergere nuove istanze creative. Tali istanze hanno saputo rispondere alle spinte etiche ed estetiche del momento storico, le hanno declinate sul piano delle prassi teatrali e rilanciate verso modalità nuove che hanno favorito l'emersione di una nuova civiltà del testuale. ; The study analyses the changes in French theatre of innovation caused by the social riot and its cultural revolution in 1968. The research focuses on three levels of examination: a historical, political, social and cultural analysis – of the turning year; an analysis of the reactions in the world of theatre contemporary to the riot; an analysis of the long spectacular practices originated by the event. The main writings by inspiring intellectuals, chief protagonists and spokesmen of the cultural breach, have been critically examined, in order to find the values emerged in the show business. The social contestation acted onto the world of theatre producing immediate repercussions – the Odéon Theatre occupation, the contestation at the 22nd Festival d'Avignon, the production of the Déclaration de Villeurbanne – and of the usual long-term procedures which acted on the formative and creative processes of French acting companies who have produced collective creations since the end of the Sixties (especially the Théâtre du Soleil and the Théâtre de l'Aquarium but also the Nouvelle Compagnie d'Avignon, the Grand Magic Circus and the Théâtre Populaire di Lorraine). Morover, they acted also on the dramaturgical and theoretical writings by Michel Vinaver. Therefore, the connections amongst the newly named chief protagonists and the different social and theatric contexts have been analyzed making emerge the new creative needs. Such needs were able to answer to the ethical and esthetical of the historical moment. They decreased them from the theatric praxis point of view and raised them toward new modalities which have favored the raising of a new textual civilization.

The essay aims to provide a possible solution to an old historiographical and archival enigma: why are late medieval and Renaissance account books present in Florentine (and more generally Tuscan) archives with an almost overflowing abundance, as compares to the rather scant Italian (not to say European) panorama? Why have more account books dating from the 13th and 16th centuries been preserved between Florence and Prato than in the rest of Europe? And finally, how can we explain that even in the late grand-ducal age the family archives of the Florentine nobles still preserved ledgers, cashbooks and journals written a few centuries earlier, despite these writings seemingly had no practical usefulness whatsoever? By employing multiple perspectives – economic history, the history of techniques and cultural formation, socio-political history – the author compares the Florentine case with other great Italian mercantile cities, inthe end yielding a picture of Florence slightly different from the stereotyped image of the cradle of Humanism. ; Il saggio si propone di fornire una possibile soluzione a un antico enigma che è al tempo stesso storiografico e archivistico: perché i libri contabili basso medievali e rinascimentali sono presenti negli archivi fiorentini (e più in generale toscani) con una abbondanza quasi straripante, di fronte a un panorama italiano (per non dire europeo) assai magro? Per quale motivo tra Firenze e Prato si conservano, per i secoli XIII-XVI, più libri di conto che in tutta l'Europa messa insieme? E infine, come spiegare che gli archivi familiari dei nobili fiorentini conservassero, ancora in tarda età granducale, mastri, registri di cassa e giornali redatti alcuni secoli addietro, la cui utilità pratica era apparentemente pari a zero? Lavorando su molteplici fronti, quello della storia economica, quello della storia delle tecniche e della formazione culturale, quello della storia politico-sociale, l'autore mette a confronto il caso fiorentino con quello delle altre grandi città mercantili italiane, proponendo infine una immagine di Firenze leggermente diversa da quella stereotipata di culla dell'Umanesimo.