This volume questions the community both as an increasingly emerging educational need in the post-modern societies, and as a human and universal vocation. To clarify the current oblivion of the sense of a community ethic, that especially distinguishes the new generations, educational practices and pedagogical theories are reconstructed that, throughout history, have favored a community tone. Finally, the gaze is turned to those educational challenges that today it is not possible to ignore in view of the formation of a community citizenship: individualism, materialism, virtual realities, multiculturalism. These are some tendencies that orient young people towards lonely lifestyles and that challenge pedagogy to demand a return of the community as a place for the realization of a common good.
The aim of the present research is to retread the didactic and pedagogical proposal of Aldo Capitini regarding the teaching of religion. He is the founder of Non-violent Italian Movement and proposes a new religion inspired by the vision of the India Master Mahatma Gandhi. By using a phenomenological and hermeneutic method I examined various sources: literary (books, articles, critical literature), ar-chive files (epistolary, memos, lecture notes) legislatives, visual, audio-visual, in-ternet. Capitini elaborates an "open religion" to be taught in the "school of the future", a laical religion that establishes a dialogue with all the different religious traditions and goes beyond the separation between East and West. A precious and useful doc-ument for my research have been few lecture notes found in the Aldo Capitini's Foundation Study Center in Perugia, a written work that summarizes the academic Lectures of Theory of Education given in the University course of 1949-1950 spe-cifically dedicated to the teaching of eastern religions: Hinduism, Buddhism, Tao-ism, Shintoism, Islamism, Sufism. These different traditions are introduced to the students of the University courses as religions that have something in commune, not only among themselves but also in relation with western religions. Capitini points at the "religiousness" as the common element of all the religions as a matter to be taught at school, anticipating the longing for the sacred that is spreading today, in the post-secular age. The capitinian education for a holistic religion, open and laic, which has been elab-orated starting from the contest between eastern and western religions, can be pro-posed as an education for peace and for supporting the western democracies of our times, and it is searching a commune foundation beyond the religious differences, it respects the pluralism and encourages the education for a planetary citizenship in response to the present processes of globalization.
Il seguente articolo parla dei film scientifici ed educativi prodotti da Roberto Omegna per l'Istituto Luce durante il periodo fascista. Dall'analisi dei documentari emergono due prospettive: quella dello scienziato, il cui orientamento era positivista, e quello del regime, che tentò di strumentalizzare le pellicole scientifiche a scopi propagandistici. Rimanendo fedele a se stesso e alla verità dei fatti che desiderava produrre attraverso i suoi film, Omegna fu il pioniere di una pedagogia documentaristica che vedeva nella divulgazione scientifica un modo per condurre le nuove generazioni sulla via del progresso. ; The following paper is about the scientific and educational movies produced by Roberto Omegna for the "Istituto Luce" during the fascist period. Through the analysis of the Omegna's documentaries two different perspectives are revealed: the positivistic view of the scientist and the ideologist view of the fascist regime that tried to manipulate the scientific films in support of its political propaganda. Omegna was the pioneer of a pedagogy that wanted to convey in the new generations the importance of scientific progress.
Questo articolo ricostruisce gli anni della militanza del pedagogista italiano Aldo Capitini nell'ADESSPI (Associazione per la Difesa e per lo sviluppo della Scuola Pubblica). Dall'esame di diverse fonti, quali opere dell'autore (carteggi, dispense dei corsi universitari, volumi, articoli), pubblicazioni ministeriali, letteratura critica, ma anche pubblicazioni dell'associazione e degli altri soci dell'ADESSPI, è emerso il ruolo di primo piano che Capitini svolse all'interno del movimento di riforma della scuola italiana degli anni Sessanta, impegnandosi in prima persona nella progettazione e nella stesura delle sue linee programmatiche. I temi a cui egli dedicò maggiormente la sua militanza, durante la battaglia dell'ADESSPI contro le decisioni parlamentari e in difesa di una scuola democratica, furono: la scuola-comunità come luogo di realizzazione dell'omnicrazia (potere di tutti), l'insegnamento di una religione aperta, l'educazione civica, la questione del latino e la formazione continua degli insegnanti. Erano temi attraverso cui Capitini sperava di realizzare, in concrete pratiche educative, la sua pedagogia della compresenza di tutti, premessa teorica di un'educazione omnicratica: l'istruzione scolastica aveva il compito di fornire gli strumenti necessari affinché si realizzasse la partecipazione di tutti e dal basso alla vita democratica. Le sue idee sulla scuola del futuro, alla quale Capitini affidava il compito di combattere l'autoritarismo in modo nonviolento, furono fonte d'ispirazione per i giovani del movimento studentesco che, sul finire degli anni Sessanta, si battevano per una scuola che da luogo di riproduzione di ideologie conservatrici diventasse luogo di crescita umana. ; This paper reconstructs Aldo Capitini's years of militancy in the ADESSPI (Association for Defence and Development of the Italian Public School) in the 1960s. By exploring the author's works (correspondence, university lectures, books, articles); various historical documents (including ministerial publications); critical literature and publications by the association itself, as well as othermembers of ADESSPI, the protagonist role that Capitini took on within the school reform movement of the 1960s emerges. He was instrumental in designing and drafting its policies, and using them as grounds for ADESSPI's fight against parliamentary decisions and defence of a democratic school. In particular, he promoted the school-community as an omnicratic environment, in which all stakeholders would be involved in decision-making, as well as teaching (rather than preaching) religion, civic education and continuous teacher training. These were issues through which Capitini, by implementing concrete educational practices, hoped to realise his theory of the coexistence of everyone – the theoretical premise of a universal education; in his view schooling should provide every student with the tools to actively participate in democratic life. His ideas about the «School of the Future», tasked with combating authoritarianism without recourse to violence, was a source of inspiration for the student movement which, in 1968, fought for school to be a place of human emancipation.
In questo articolo viene ricostruito l'impegno educativo e sociale di Angela Zucconi che, negli anni del secondo dopoguerra, fu coinvolta dai coniugi Calogero nella direzione del Cepas (Centro di Educazione Professionale per Assistenti Sociali). La sua proposta pedagogica, orientata a realizzare un'educazione degli adulti civica e comunitaria, faceva dell'assistente sociale un educatore che doveva possedere la qualità di un maestro capace di destare gli altri a se stessi, affinché si facessero interpreti della società in vista della sua trasformazione in una democrazia partecipata dal basso. ; This paper retraces the educational and social commitment of Angela Zucconi that, in the post-war period, has been involved by Maria Comandini and Guido Calogero in the management of Cepas (Education Center for Professional Social Workers). According to its pedagogical proposal, based on a civic and communitarian adult education, the social worker was supposed to be an educator with a status of a master so to arouse others to themselves and to be able to interpret and transform the society into a participated and grassroots democracy.
Il tema trattato nel presente articolo riguarda il confronto tra la pedagogia di comunità e le pedagogie della liberazione, due approcci che sono accomunati dal desiderio di promuovere il risveglio collettivo di una nuova coscienza sociale e politica. Le due prospettive pedagogiche riaffermano entrambe i diritti di tutti gli esseri umani, anche degli esclusi, a divenire soggetti politici in grado di trasformare la società in direzione autenticamente democratica. Grazie alla lezione di grandi maestri come John Dewey, Paulo Freire e Aldo Capitini, la prassi educativa vissuta nei contesti comunitari genera la corresponsabilità democratica di tutti; la cura del bene comune e il rispetto non violento degli altri aprono nuovi orizzonti planetari. ; The subject of this paper is about comparing pedagogy of community with pedagogies of the liberation; they are both two approaches that wish to encourage a collective awakening of social and political consciousness. The two pedagogic perspectives assert the rights of human beings (also the rights of the excluded persons) to become political individuals that learn to change the society in an authentic and a democratic way. According to educators as John Dewey, Paulo Freire and Aldo Capitini, the educational practices make possible to create, into the community places, a sense of democratic corresponsibility and a no-violent attitude between all human beings, and so offering new horizons for a planetary consciousness.
Maria Montessori's pedagogy of interiority carried out in the "Houses of Children" is relevant to the postmodern age. By focusing on the care of the child's inner life, Montessori's lesson offers the new generations authentic religious practices, thus responding to the new, increasingly widespread, need for sacred. On this wake, contemporary pedagogy is re-launching childhood as a new resource for the adult, endeavouring to transform the environments where education takes place into laboratories of peace and democracy.
La questione della politica che, nel tempo delle incertezze, viene sempre più vissuta come qualcosa di estraneo alla vita quotidiana, si presenta ancora più complessa se affrontata dal punto di vista dei giovani, i cosiddetti "figli del disincanto", i quali mostrano diffidenza nei confronti delle istituzioni politiche, percependole come qualcosa di cui è meglio non fidarsi e che va evitato. È pertanto pensabile oggi, nel tempo della globalizzazione, formare i giovani alla cura del bene comune? Come rilanciare una politica che sia dei giovani e finalizzata alla loro emancipazione? Sono interrogativi che oggi, nel tempo della post-modernità, esigono soluzioni di natura pedagogica: educare i giovani ad una nuova politica presuppone come inscindibile il rapporto dialettico tra pedagogia e politica. La politica viene valorizzata alla luce di una "pedagogia del risveglio" che fa sperare nella costruzione di un ordine mondiale di convivenza per l'umanità: solo un risveglio della coscienza politica collettiva può far riscoprire la fiducia nella relazione con l'altro. Si tratta di formare ad una nuova coscienza politica promuovendo un cambiamento profondo e radicale attraverso prassi educative che siano volte ad un'elevazione della coscienza individuale e collettiva, ad un vero e proprio risveglio, nel senso di una «nascita di ognuno all'unicità del suo essere personale». Per potere trasformare i giovani spettatori e consumatori in cittadini attivi e consapevoli, è necessario tornare al senso originario della politica come qualcosa che è per il polites, per un cittadino non più identificato con lo Stato-nazione, ma il cui orizzonte si è così allargato da comprendere l'intero pianeta. Si tratta pertanto di educare ad una nuova cittadinanza planetaria, responsabile e aperta, non più limitata alla vecchia educazione civica volta a formare i cittadini dello Stato-nazione, ma che coinvolga tutta l'umanità nella condivisione della cura del bene comune. Educare ad una nuova cittadinanza politica implica, infatti, il riconoscimento reciproco delle identità e riguarda, in ultima istanza, la formazione di una nuova generazione, consapevole e responsabile, che riconquista il senso dell'umano e dà vita ad una coscienza planetaria rinsaldando i legami di solidarietà sociale. ; The "political question", which in time of uncertainty is more and more lived out and seen as something alien and apart from the day to day life, it is actually a kind of question that presents itself as a very complex one, if viewed from the youth's prospective, or the so called "children of the disenchantment", which show distrust toward the political institutions, seen as untrustable and avoidable anyway. Therefore is it still conceivable, in time of globalization, to teach and educate the young persons for the concern of the common good? How to raise a politics of the youths aimed to their liberation? These are questions that today, in the time of post-modern age, require a pedagogical solution; to educate the youths to a new politics implies an inseparable dialectical relationship between pedagogy and politics. The Politics is much more valued in the light of a "pedagogy of the awakening" that gives hope in the construction of a new way of living together in the world. Only an awaken political consciousness give chance for finding again the trust for the relationship to the other. It is about promoting a deep and radical change through educational practices for raising the individual and the collective consciousness, for a kind of awakening , in the sense of " a birth of each individual to the uniqueness of his own personal being". To be able to transform the young audience of spectators and consumers in active and conscious citizens. It is essential to come back to the original meaning of politics as something for the polites, for a citizen no more identified with the State-Nation, but open to include the entire globe. It is about an education based on a planetary citizenship, open and responsible, not anymore confined to the old civic mindedness within the Nation- State, but promoting an universalistic attitude for concern and care of the common good. To educate for a new political citizenship implies, ideed, the mutual recognition of the different identities and finally to educate a new generation to be more aware and responsible, to regain the human sense of living together , to give birth to a planetary consciousness and to strengthen the connections between all humans and reinforce the social solidarity.
Under the terms of the Creative Commons Attribution 3.0 Unported License to their work. ; The morphology and the quantitative composition of the Fe-Si interface layer forming at each Fe layer of a (Fe/Si)3 multilayer have been determined by means of conversion electron Mössbauer spectroscopy (CEMS) and high-resolution transmission electron microscopy (HRTEM). For the CEMS measurements, each layer was selected by depositing the Mössbauer active 57Fe isotope with 95% enrichment. Samples with Fe layers of nominal thickness dFe = 2.6 nm and Si spacers of dSi = 1.5 nm were prepared by thermal evaporation onto a GaAs(001) substrate with an intermediate Ag(001) buffer layer. HRTEM images showed that Si layers grow amorphous and the epitaxial growth of the Fe is good only for the first deposited layer. The CEMS spectra show that at all Fe/Si and Si/Fe interfaces a paramagnetic c-Fe1− x Si phase is formed, which contains 16% of the nominal Fe deposited in the Fe layer. The bottom Fe layer, which is in contact with the Ag buffer, also contains α-Fe and an Fe1− x Si x alloy that cannot be attributed to a single phase. In contrast, the other two layers only comprise an Fe1− x Si x alloy with a Si concentration of ≃0.15, but no α-Fe. ; The financial support of the Spanish MINECO MAT2011- 23791, the Aragonese DGA-IMANA E34 (co-funded by Fondo Social Europeo) and that received from the European Union FEDER funds is acknowledged. L.B.-R. acknowledges the Spanish MINECO FPU 2010 grant. ; Peer Reviewed
Reproduced by permission of the AAS ; We present an overview of the initial results from the Chandra Planetary Nebula Survey (ChanPlaNS), the first systematic (volume-limited) Chandra X-Ray Observatory survey of planetary nebulae (PNe) in the solar neighborhood. The first phase of ChanPlaNS targeted 21 mostly high-excitation PNe within ∼1.5 kpc of Earth, yielding four detections of diffuse X-ray emission and nine detections of X-ray-luminous point sources at the central stars (CSPNe) of these objects. Combining these results with those obtained from Chandra archival data for all (14) other PNe within ∼1.5 kpc that have been observed to date, we find an overall X-ray detection rate of ∼70% for the 35 sample objects. Roughly 50% of the PNe observed by Chandra harbor X-ray-luminous CSPNe, while soft, diffuse X-ray emission tracing shocks—in most cases, "hot bubbles"—formed by energetic wind collisions is detected in ∼30%; five objects display both diffuse and point-like emission components. The presence (or absence) of X-ray sources appears correlated with PN density structure, in that molecule-poor, elliptical nebulae are more likely to display X-ray emission (either point-like or diffuse) than molecule-rich, bipolar, or Ring-like nebulae. All but one of the point-like CSPNe X-ray sources display X-ray spectra that are harder than expected from hot (∼100 kK) central stars emitting as simple blackbodies; the lone apparent exception is the central star of the Dumbbell nebula, NGC 6853. These hard X-ray excesses may suggest a high frequency of binary companions to CSPNe. Other potential explanations include self-shocking winds or PN mass fallback. Most PNe detected as diffuse X-ray sources are elliptical nebulae that display a nested shell/halo structure and bright ansae; the diffuse X-ray emission regions are confined within inner, sharp-rimmed shells. All sample PNe that display diffuse X-ray emission have inner shell dynamical ages 5 × 103 yr, placing firm constraints on the timescale for strong shocks due to wind interactions in PNe. The high-energy emission arising in such wind shocks may contribute to the high excitation states of certain archetypical "hot bubble" nebulae (e.g., NGC 2392, 3242, 6826, and 7009) ; This research was supported via award number GO1-12025A to RIT issued by the Chandra X-ray Observatory Center, which is operated by the Smithsonian Astrophysical Observatory for and on behalf of NASA under contract NAS803060. M.A.G. acknowledges partial support by grant AYA2011-29754-C03-02 of the Spanish MEC (co-funded by FEDER funds). The Digitized Sky Surveys were produced at STScI under U.S. Government Grant NAG W-2166
