Suchergebnisse

Imperialism, nationalism and colonies in the work of Friedrich Ratzel Ratzel is often associated with 'fin dè siecle' imperialism, but on the basis of a prejudice that condemns him to "be part of his time" before even having done the appropriate considerations; however, Ratzel is part of his time not because of imperialism, but as a participant in an intellectual debate, far more complex than a foreign policy option. Imperialism, nationalism and colonialism in Ratzel may be included starting by the concept of growth of Government. The problem of growth clarifies the dynamic aspect of the political geography of Ratzel, one of the most crushing innovations introduced by the German scholar into the geographical speech. We tried to show how the political action, within the Ratzel system, is used to obtain a greater advantage from the ground, that is a deep radication and not a necessarily-in-horizontal expansion, which is to the detriment of other countries. According to Ratzel, the end of history is the progressive connection between the human being and the ground; therefore the objective of the policy will be set accordingly, leading to the decline of the possible expansion in favour of growth. A better understanding of Ratzel' way of thinking must begin from a more careful analysis of the "political idea" prevailing in those years in Leipzig. Study circles, conferences, books, and their relationships cultivated by Ratzel, shows a picture closer to the neo-German idealism.

Ricordo del leader laburista maltese, che diresse a lungo il suo paese con una coraggiosa politica di non sudditanza verso le potenze dell'Occidente capitalistico. Il realismo sposato con la volontà di non perdere mai le ragioni del suo essere laburista. ; N/A

A microcosm of modernity. History, ethics and politics of (post)colonial cricket Cricket is the first sport to fully represent modernity, intertwining with 19th century society and culture. British sport par excellence has served as an instrument of discipline and ethics to "nationalize the masses" and "colonize the consciences". It consolidated the idea of Britishness, but it was also the nucleus around which anticolonial sentiments coagulated and post-colonial national identities were formed, from India to the Caribbean, from Australia to South Africa, up to diasporas and contemporary migrations. Paraphrasing Kipling, then, «what do they know of cricket who only cricket know?». The answer is in the secular history of the game: beyond the boundaries of the field, cricket is a cultural event, a tool for the construction of identity, a microcosm of modernity.

In questo contributo su Freire, si cercherà di analizzare la sua pertinenza per una educazione indirizzata verso la giustizia sociale in Europa, e precisamente nel Mezzogiorno di questo continente, ed alcuni parti del resto del bacino del Mediterraneo. E la località dove si è svolto questo convegno, nelle vicinanze di Napoli, ha offerto una cornice ideale per questo tipo di discorso. Napoli è sempre stata una città molto rappresentativa di quel Mezzogiorno a cui farò riferimento in questo contributo, anche se farò riferimento al Mezzogiorno nella sua concezione più ampia, una concezione che va al di là dei confini nazionali. ; N/A

The work starts from Polybius' point about 202 B.C. being the moment when world-conquest became practical for Rome, and then analyze how the conflict with Carthage (i.e. 264 B.C. onwards) was fundamental in transforming the Roman State in various ways to reach this point. A particular emphasis is given to the institutional element, in order to take into account and unite in one place all those developments that took place both prior to and during the Hannibalic War (prorogation, institutional expansion, step-changes in military deployment, increasing flexibility, etc.) that clearly affected Rome's expansionist policy. The goal of the work is to show that what really changed in 201 B.C. was not the "ambition to rule" in a general sense – as that was always present in Roman society – but the capability by the Romans to fulfil their ambitions, and that this awareness was reached thanks to the new military and political institutions developed especially during the Hannibalic war.

Spiritual Imperialism at the Base of AugusteaThe study of Fascism's program of 'cultural expansion abroad' ('espansione culturale all'estero') must acknowledge the fundamental role played by the journal Augustea, founded in 1925 by Franco Ciarlantini, a prominent editor of the Fascist PNF. Working on the project were, among others, Massimo Bontempelli, Emilio Bodrero, and Arrigo Solmi. The journal combined 'politics, economics, art', and advocated the unity and power of an Italy that would finally be cohesive, and, as such, able to impose itself on the world stage. Power meant expansion in many senses: economically, politically, in regards to the military, but especially in terms of the ideal, artistic, and spiritual. According to the magazine, one needed to replace Italy as a leader of nations by highlighting its cultural supremacy, which dated back to Rome and its empire, and that had been preserved in the following centuries. The Italian cultural hegemony, at the service of foreign policy, was in fact seen as the path to empire, which was seen to require the support of intellectuals, artists, and journalists. The agenda in this way bound itself to the totalitarian project of Fascism; on the one hand there was an internal conquest, a Fascistization, of the new Italian identity designed by Mussolini, and on the other hand an external conquest consisting of a spiritual imperialism, positing Italian society as the natural leader among nations. Culture, in this way, was seen as the medium of both aspects of the conquest.

In Plato's political philosophy, usually accused of utopian tendency, the most careful reflection is placed on Athenian politics of the fourth century. Examples are the Gorgias and the Menexenus, which represent, in theatrical form, as typically happened in Athens, political premises and historical effects of imperialism. In these dialogues Plato presents the theses of the supporters of the war against Sparta and implements a form of confutation that is not intra-logical, but counterfactual, through a complex «game» of textual references to the tragedy, especially Euridpidean (the Gorgias) and the Attic comedy (the Menexenus). In this sense, the anachronisms that are encountered in the two works are perfectly understood.