Suchergebnisse

The paper assumes that fear presents a certain degree of ambivalence. To say it with Hans Jonas (1903-1993), fear is not only a negative emotion, but may teach us something very important: we recognize what is relevant when we perceive that it is at stake. Under this respect, fear may be assumed as a guide to responsibility, a virtue that is becoming increasingly important, because of the role played by human technology in the current ecological crisis. Secondly, fear and responsibility concern both dimensions of human action: private-individual and public-collective. What the 'heuristics of fear' teaches us, is to become aware of a deeper ambivalence, namely the one which characterizes as such human freedom, which may aim to good or bad, to self-preservation or self-destruction. Any public discussion concerning political or economic issues related with human action (at an individual or collective level) ought not to leave this essential idea out of consideration.

The paper assumes that fear presents a certain degree of ambivalence. To say it with Hans Jonas (1903-1993), fear is not only a negative emotion, but may teach us something very important: we recognize what is relevant when we perceive that it is at stake. Under this respect, fear may be assumed as a guide to responsibility, a virtue that is becoming increasingly important, because of the role played by human technology in the current ecological crisis. Secondly, fear and responsibility concern both dimensions of human action: private-individual and public-collective. What the 'heuristics of fear' teaches us, is to become aware of a deeper ambivalence, namely the one which characterizes as such human freedom, which may aim to good or bad, to self-preservation or self-destruction. Any public discussion concerning political or economic issues related with human action (at an individual or collective level) ought not to leave this essential idea out of consideration.

My contribution begins with a reflection on the word "post-secular". This is one of the topics debated by the philosopher Jürgen Habermas and Cardinal Joseph Ratzinger in Munich in 2004. Habermas and Ratzinger agree that "post-secular" indicates a dimension of social and cultural life in which an effort is made by both secular and religious language to reciprocally translate their claims and to seek reciprocal understanding. Moreover they somehow agree that "post-secular" highlights the effort to understand what others say in their own languages even when unable to translate it as they should. In addition, especially Habermas points out a specific oddity of the post-secular society (along with its complexity and uneasiness): although the constitution of the liberal state can satisfy its own need for legitimacy in a self-sufficient manner – that is, on the basis of the cognitive elements of a stock of arguments that are independent of religious and metaphysical traditions –, the latter however seem to play a relevant role in motivating citizens in their role as "democratic (co-)legislators". These reflections give me the possibility to enquire into the present day post-secular and intercultural public spheres. The thesis I endeavor to support is that the achievement of inclusive public spheres (namely, with respect to our European and Western experience, the accomplishment of democracy) largely depends on one's willingness and capacity to foster the appreciation of diversities by first, enhancing policies and forms of cooperation between the citizens' emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such an effort from the viewpoint of post-Weberian responsibility, that is of an ethics and politics that overcome the traditional divisions between theory and practice, cognition and emotion, Verantwortung (responsibility) and Gesinnung (conviction), and therefore succeed in enhancing the citizens' awareness and attitudes as "democratic co-legislators". The case study of Matthew Lipman's "Philosophy for Children/Community" succeeds precisely in highlighting these results.

My contribution begins with a reflection on the word "post-secular". This is one of the topics debated by the philosopher Jürgen Habermas and Cardinal Joseph Ratzinger in Munich in 2004. Habermas and Ratzinger agree that "post-secular" indicates a dimension of social and cultural life in which an effort is made by both secular and religious language to reciprocally translate their claims and to seek reciprocal understanding. Moreover they somehow agree that "post-secular" highlights the effort to understand what others say in their own languages even when unable to translate it as they should. In addition, especially Habermas points out a specific oddity of the post-secular society (along with its complexity and uneasiness): although the constitution of the liberal state can satisfy its own need for legitimacy in a self-sufficient manner – that is, on the basis of the cognitive elements of a stock of arguments that are independent of religious and metaphysical traditions –, the latter however seem to play a relevant role in motivating citizens in their role as "democratic (co-)legislators". These reflections give me the possibility to enquire into the present day post-secular and intercultural public spheres. The thesis I endeavor to support is that the achievement of inclusive public spheres (namely, with respect to our European and Western experience, the accomplishment of democracy) largely depends on one's willingness and capacity to foster the appreciation of diversities by first, enhancing policies and forms of cooperation between the citizens' emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such an effort from the viewpoint of post-Weberian responsibility, that is of an ethics and politics that overcome the traditional divisions between theory and practice, cognition and emotion, Verantwortung (responsibility) and Gesinnung (conviction), and therefore succeed in enhancing the citizens' awareness and attitudes as "democratic co-legislators". The case study of Matthew Lipman's "Philosophy for Children/Community" succeeds precisely in highlighting these results.

The article begins with the redefinition of complexity and risk. Indeed, phenomena such as earthquakes, pandemics, ecological emergencies, and issues related to the development of technology highlight the unique and reciprocal relationship between complexity and risk. However, modernity endeavoured to simplify complexity and to erase the connection of the latter with any issue concerning risk. Despite its negative results, whose ineffectiveness and dangerousness have at the present become unmistakably clear, the attitude in favour of simplification succeeded in becoming the forma mentis of modern science, politics, culture, ethics, etc. Yet, in the last decades a new trend seems to have arisen, namely the one focusing on the "governance" of complexity and of the related risks. If considered under a socio-political point of view, its aim is to succeed in efficiency, whilst maintaining democracy. This can be achieved through the advancement of dialogue, the appreciation of diversities, and the enhancement of pluralism. Hence, the pars construens of the article focuses on the notion of responsibility, and tries to highlight its fruitfulness for the socio-political "governance" of complexity.

The article begins with the redefinition of complexity and risk. Indeed, phenomena such as earthquakes, pandemics, ecological emergencies, and issues related to the development of technology highlight the unique and reciprocal relationship between complexity and risk. However, modernity endeavoured to simplify complexity and to erase the connection of the latter with any issue concerning risk. Despite its negative results, whose ineffectiveness and dangerousness have at the present become unmistakably clear, the attitude in favour of simplification succeeded in becoming the forma mentis of modern science, politics, culture, ethics, etc. Yet, in the last decades a new trend seems to have arisen, namely the one focusing on the "governance" of complexity and of the related risks. If considered under a socio-political point of view, its aim is to succeed in efficiency, whilst maintaining democracy. This can be achieved through the advancement of dialogue, the appreciation of diversities, and the enhancement of pluralism. Hence, the pars construens of the article focuses on the notion of responsibility, and tries to highlight its fruitfulness for the socio-political "governance" of complexity.

Radicare la riflessione sull'economia e sulla sostenibilità di un territorio e, nello specifico, della città di Piombino è la base culturale a partire da cui si è articolata la terza edizione di "Quanto Basta", Festival patrocinato dal Comune di Piombino, dalla Regione Toscana e organizzato da Sicrea Srl (www.quantobastafestival.com). Quali sono le criticità economiche e sociali generate dal profondo mutamento del tessuto produttivo che negli ultimi anni si è abbattuto su tale contesto di riferimento? Quali sono oggi le opportunità percorribili che si presentano? Quali potenzialità e quali percorsi si possono intravedere? A quale nuovo progetto socio-economico si può lavorare conciliando crescita, lavoro e sostenibilità ambientale? Come possono la cultura, la ricerca scientifica e i nuovi saperi indicarci la strada più sicura per riappropriarci del valore territorio? Con questi interrogativi si sono cimentati con particolare freschezza 9 ricercatori e ricercatrici under 35, le cui riflessioni sono pubblicate in questo volume. I ricercatori e le ricercatrici dovevano sviluppare uno dei temi indicati nella call for paper (modello di sviluppo, democrazia, processi di riconversione, paesaggio e territorio), cercando al tempo stesso di proporre un approccio innovativo e interdisciplinare. Essi avevano inoltre il compito di contestualizzare – laddove possibile – la loro riflessione rispetto allo specifico territorio piombinese. Ne risulta un quadro vivace e propositivo che, distinguendosi per la qualità delle proposte teoriche e pratiche sviluppate, lascia ben sperare rispetto alla possibilità di offrire un contributo fattivo ai processi complessivi di (ri)progettazione e (ri)valorizzazione del territorio, ivi compreso – naturalmente – quello su cui insiste la città di Piombino. Il presente volume, così come la relativa call for paper, nascono dalla collaborazione degli enti organizzatori del Festival con l'Istituto Nazionale di Urbanistica (Roma) e la Scuola Superiore Sant'Anna (Pisa).

Radicare la riflessione sull'economia e sulla sostenibilità di un territorio e, nello specifico, della città di Piombino è la base culturale a partire da cui si è articolata la terza edizione di "Quanto Basta", Festival patrocinato dal Comune di Piombino, dalla Regione Toscana e organizzato da Sicrea Srl (www.quantobastafestival.com). Quali sono le criticità economiche e sociali generate dal profondo mutamento del tessuto produttivo che negli ultimi anni si è abbattuto su tale contesto di riferimento? Quali sono oggi le opportunità percorribili che si presentano? Quali potenzialità e quali percorsi si possono intravedere? A quale nuovo progetto socio-economico si può lavorare conciliando crescita, lavoro e sostenibilità ambientale? Come possono la cultura, la ricerca scientifica e i nuovi saperi indicarci la strada più sicura per riappropriarci del valore territorio? Con questi interrogativi si sono cimentati con particolare freschezza 9 ricercatori e ricercatrici under 35, le cui riflessioni sono pubblicate in questo volume. I ricercatori e le ricercatrici dovevano sviluppare uno dei temi indicati nella call for paper (modello di sviluppo, democrazia, processi di riconversione, paesaggio e territorio), cercando al tempo stesso di proporre un approccio innovativo e interdisciplinare. Essi avevano inoltre il compito di contestualizzare – laddove possibile – la loro riflessione rispetto allo specifico territorio piombinese. Ne risulta un quadro vivace e propositivo che, distinguendosi per la qualità delle proposte teoriche e pratiche sviluppate, lascia ben sperare rispetto alla possibilità di offrire un contributo fattivo ai processi complessivi di (ri)progettazione e (ri)valorizzazione del territorio, ivi compreso – naturalmente – quello su cui insiste la città di Piombino. Il presente volume, così come la relativa call for paper, nascono dalla collaborazione degli enti organizzatori del Festival con l'Istituto Nazionale di Urbanistica (Roma) e la Scuola Superiore Sant'Anna (Pisa).

The article tackles the plural and evolving concepts of security by ana-lysing their relation to human rights and ethics. Although the general impression is that seldom the security discourse is associated with the respect of human rights and ethics, at least from a theoretical point of view security is indeed intertwined with those normative features (first thesis). Moreover, ethics and human rights can be valuably and usefully employed to clarify issues related to security and eventually to suggest improvements in the political management of security issues (second thesis). We argue our theses by focusing on a case study of particular relevance to the present day debate on security: the Syrian asylum seekers headed to Europe. In our ethical and human rights enquiry into this case study we consider multiple as-pects related to security ('de jure' or normative, 'de facto' and perceptive-societal) and the interpretative lens provided by ethics and human rights sheds light on the crucial and manifold centrality played by the notion of human dignity.

The article tackles the plural and evolving concepts of security by ana-lysing their relation to human rights and ethics. Although the general impression is that seldom the security discourse is associated with the respect of human rights and ethics, at least from a theoretical point of view security is indeed intertwined with those normative features (first thesis). Moreover, ethics and human rights can be valuably and usefully employed to clarify issues related to security and eventually to suggest improvements in the political management of security issues (second thesis). We argue our theses by focusing on a case study of particular relevance to the present day debate on security: the Syrian asylum seekers headed to Europe. In our ethical and human rights enquiry into this case study we consider multiple as-pects related to security ('de jure' or normative, 'de facto' and perceptive-societal) and the interpretative lens provided by ethics and human rights sheds light on the crucial and manifold centrality played by the notion of human dignity.