Suchergebnisse

Genital modifications are rites of institution related to gender binarism. The article elucidates how only some of them came to be depicted as "traditional", irrational, backward, and harmful by the humanitarian morality, which, after having associated them to "non-therapeutic" reasons, labelled them as "Female Genital Mutilation". The authors illustrate the problematical aspects of this globalised order of discourse on FGM, by articulating theories on humanitarian reason, gendered subjection and vernacularization. Thanks to the ethnography, the essay highlights that critical political anthropology is needed in order to stop concealing the multiple subjectivities who are implicated in this issue. ; Le modificazioni dei genitali sono riti di istituzione che partecipano al binarismo di genere. L'articolo ricostruisce come solo alcune di queste, connotate come "tradizionali", irrazionali, primitive e dannose, per il loro carattere "non terapeutico", siano state definite dalla morale umanitaria Mutilazioni Genitali Femminili/MGF. Le autrici evidenziano le criticità dell'ordine del discorso globale sulle MGF, intersecando le teorie della ragione umanitaria, dell'assoggettamento di genere e della vernacolarizzazione. Grazie all'etnografia, si evidenzia quindi l'importanza di un'antropologia critica del politico che non invisibilizzi le multipli soggettività coinvolte.

This paper comments on some passages of the book by Damiano Canale with particular reference to its first theoretical part, pointing out the difficulty in connecting the theoretical dimension of law with the practice. In what follows my main concern is to show how the book, notwithstanding its brilliance and clarity, seems not to pay the adequate attention to the socio-political importance of practical cases and the conflicts it engenders.

"Facts and processes of the contemporary world challenge different knowledge to reflect on the meaning of

actions, relationships, communication of women and men, as cultural actors or decision-makers

in order not to be subjected to them uncritically.

A way to respond to this challenge can be working on the topic of the limit, shedding light on the contradictions it shows. The problem given by human limitation - challanged by unlimited desires - is certainly not the exclusive prerogative of our age, nor the univocal consequence of the social, cultural, techonlogical and economics developmentent. Therefore the meanings related to concept of limit allow us to address with realism the relationship between the human's instances and the social and cultural conditions generated by contemporary scenarios where our daily life takes place.

The purpose of this volume is to analyse, through the proposals of authors who work in different research fields, the meaning of the physical and symbolic limit, reflecting on existential, social and cultural experiences that can be interpreted as the consequence of a different shadows of human limits.

This is a way to experience the use of concepts and semantics which allow us to analyse the processes that are responsible for the breakdown of the balance between subjectivity and context, as well as contributing to the reconciliation between scientific production and moral feeling."

The text presents a critical question on the concept of "person" starting from the current political situation characterized from a wave of migration that tests the democratic resources of the West and that seems to impose the renunciation of the classic ideal of "good life". Making use of the reflection of Judith Butler, who thinks human being from vulnerability, exposure and dependence, the author proposes a rethinking of the "person" who claims to come from a sort of deconstruction of the "sublime" that presents itself in the moral sphere, in particular in the Critique of the practical reason of Kant, in the form of a doubling of the idea of "life" (animal life and moral life) and of "anesthesia" of the animal aspect of life. Pointing, through Butler, on the vulnerability and fragility of life, the author finds a root, also classical, in which the names of Sophocles, Pascal, Leopardi stand out, where "moral personality" can not be separated from awareness active of weakness and exposure.

This paper deals with the major concepts of Scanlon's moral contractualism. It is possible to describe moral contractualism as the ability to identify priorities and moral reasons in deliberative action, that no one could reasonably reject. These capabilities require us to take into account the interests of others in our moral judgments. The result is that Scanlon overthrow the philosophy of Hobbes: morality is not originated from politics; on the contrary, politics is a function of morality. His answer to the dilemma of Prichard is particularly persuasive, though the proof of the falsity of the skeptical position can only be dialectic and persuasive is its intellectualistic position on relations between reasons and desires, too.

Civil religion: uses and misuses of a concept. The analysis of the concept of "civil religion" shows an ambiguity caused by the mix between religion and morality, and religion and politics. The idea behind is the sacralization of politics in order to assure its autonomy from historic religions. Civil religion supporters individuate in this cultural position two positive results: the opening of politics to transcendence and the ethical legitimation of communitarian linkages. The article examines these two aspects, in the light of constitutionalism, human rights and current pluralism. The conclusion is that the concept must be considered misleading.

At the beginning of the twentieth century, western society faced relevant sociological questions, such as the birth of leisure time, the need to occupy it and to attribute to it sense and cardinal principles capable of guiding human actions. At the same time, an ongoing process of democratizing sport and increasing individual physical activities began. This article seeks a fil rouge that can justify over time the choice of an individual physical activity, which requires autological motivation for the person to understand its meaning and to be able to practice it during leisure time. If around the mid-twentieth century the justificative principle of leisure and sporting practices such as bodybuilding was found in work morality and residues of taylorism and rational organization of work, in the second half of the twentieth century fun morality and health as a virtue attribute meaning and substance to fitness and wellness activities.

The author explores the nature and foundation of human rights through the analysis of po-litical conceptions, which focus on the rule playing by human rights on political authority actions, and naturalists (or orthodox) conceptions, which consider human rights those rights that each human has simply in virtue of his humanity.

In his reflections on the problems raised by the Christian ethics, Troeltsch's starting point has always been a general theory of ethics, which should have been structured of a theoretical and of a practical part. In this sense he can be seen as a representative of the development of the modern moral thought; in particular his intention was to develop Herrman's idea of integrating Kant's subjective ethics with Schleiermacher's objective ethics. This Grundkonzeption of Troeltsch's is extremely evident when analysing his courses of lessons held at WS in 1905/06 and in 1911/12, where he indicates the concepts of moral duty or moral law, of evil (or of what is against morality), of a system of moral aims or of objective or cultural values, as the "fundamental concepts" of ethics. As for the Christian ethics, if the fact that morality and religiosity are tightly intertwined implies that "all the moral commandments of reason, which aim at the conquest of personality, are presented as emanations of God's divine will", then "theonomy speaks in autonomy's name", and the respect of the moral law is immediately recognised as a "divine obligation". From this point of view the Christian ethics intersects the law of nature, and its story can be identified with that of the Christian natural law, interpreted and practiced from time to time "either in a more conservative, either in a more radical or democratic form".

One of the most characterizing aspects of the "new" political and legal landscape born from the so called "1989 divide" is the emergence of a form of international political morality based on universal principles that challenge the presumed moral supremacy of territorial boundaries and which favour instead the welfare of humanity generally. Moving from recent theory and practice of "humanitarian interventionism", this essay aims at discussing some of the main conceptions of "global humanitarian space" elaborated in contemporary debate on the new political and legal order of the "global age".

Il presente articolo sebbene tratti una questione ampiamente discussa, aggiunge un elemento interessante all'analisi del fenomeno PMA, quello di un raffronto con le posizioni espresse dalla diverse confessioni cristiane con prospettive di un'unica posizione condivisa. In materia di "procreazione medicalmente assistita", le posizioni delle confessioni religiose hanno contribuito al dibattito pubblico mondiale, consegnando nella mani del legislatore elementi "nuovi" e "assemblatori" del problema nella sua complementarietà ". ; This article, although it deals with a widely discussed issue, adds an interesting element to the analysis of the PMA phenomenon, that of a comparison with the positions expressed by different Churches with prospects of a single shared position. As regards "medically assisted procreation", the positions of confessions have contributed to world public debate, delivering into the hands of the legislator "new" and "assembler" elements of the problem in its complementarity.

The paper focuses on the debate over the code of conduct for lawyers in Italy in the second half of the 20th century. The debate concerned first and foremost the choice of whether or not to codify ethical rules. Furthermore, it was affected by the relationship between the legal profession and the judiciary, which in turn was framed within the broader debate over the independence of the legal profession itself, after bar associations had been established in the second half of the 19th century. As far as the contents of the code of conduct, Italian lawyers could rely on a longestablished heritage of principles and duties. As a matter of fact, a deontological model of legal ethics took shape over the course of the Middle Ages and early modern period, thanks to contributions from both law and morality. Morality has contributed so much to the formation of this model that it has influenced the debate over whether ethical rules are legal or moral in nature until nowadays. From a formal point of view, the question was whether or not to put ethical principles and rules into a written code. As a matter of fact, in the view of the State monopoly of the law of the 19th century, a written code of conduct for lawyers would have endangered the independence (which indeed was very limited) of Italian bar associations. Only the progressive succeeding, during the 20th century, of a pluralistic and democratic view of the law within the constitutional frame allowed the debate over the codification of legal ethics develop into the first Italian code of conduct for lawyers in 1997.

The starting point is the conviction that publicity is central to Kantian political thought as part of the wider relationship between politics and morality. In this sense the book aims to outline subjective and objective limits of the public control of power, which must be structurally guaranteed from a juridical point of view and that citizens/subjects have to put into practice. But from a Kantian point of view publicity is also linked to education and to the public use of reason, that individuals must have the courage to realize. The individual dimension and the collective/institutional one are tightly linked to answer the question: according to Kant, is it possible an education to publicity?