Suchergebnisse

The purpuse of my thesis is to identify the ways in which genetic studies (Sandoval et al., 2016, Barbieri et.al 2017) can relate with social, political and cultural life of the indigenous Kichwa people of San Martín district, in the Amazon forest. When geneticists return the results of their investigations to indigenous populations, they interact with traditional pre‐existing interpretative schemes. So these studies can become part of some political arenas, confirming or rejecting the origins of myths. In San Martín, biomolecular investigations generated an interesting debate: the results, produced through the analysis of mtDNA and Y chromosome, refuted the traditional Kichwa myth. The goal of my ethnographic study is, therefore, to investigate the interaction between Kichwa people and geneticists: this specific ethnographical exemple can remark how some considerations on the constitution of corporeity, human beings, memory and history can be observed starting from a new point of view: the encounter between two different ways of conceiving the human being. First of all, my study wants to define deoxyribonucleic acid as a "tool" capable of shaping the symbolic world of the human being, not as a predetermined natural element. Kichwa indigenous people of the Peruvian Amazon Forest have been facing, for several years, a territorial conflict due to the establishment of a Regional Conservation Area on their homelands. In order to question the legitimacy of native claims, the Regional Government of San Martín puts forward the hypothesis of the Andean kichwa migration. On the other hand, several NGOs hope to help this native people, using biomolecular investigations that scientifically certify its Amazonian origins and, consequently, its ancestral relationship with the surrounding territories. However, the natives seem lukewarm to the uncritical acquisition of a strategic discourse based on the rhetoric of 'temporal primacy' and continue to consider their own territorial claims using a "relational model" of the environment (Ingold, 2000). Thus, despite having assimilated an ancestral-genetic discourse, they reshape it in light of a native conception of territory. The latter, far from being considered an inheritance transmitted from one generation to the other, is seen as a complex network of present and active relationships between the living, the dead and medical plants. This ethnographic case highlights a big misunderstanding about the concepts of "ancestry" and "territory" whose meaning, in the native sphere, overcomes limits imposed by national jurisdiction and legal terminology. Kichwa population, far from uncritically importing the western category of "genetic inheritance", demonstrates great creativity reshaping and relating it to the indigenous conception of "territory" and "history". The myth about Kichwa andean origin and biomolecular studies represent, for any Western reader, two opposite alternatives. But, for a part of Kichwa population, these two different narratives of the past are not mutually exclusive. The last goal of this research is there to identify elements of indigenous ethnophysiology, which allow them to accept the coexistence of two self-excluding representations of the past.

Il mito di Ernest Hemingway - maturato negli ambienti più illuminati e critici della cultura italiana dagli anni del fascismo, ma poi affermatosi pienamente negli anni immediatamente successivi alla seconda guerra mondiale - appare, sin dal suo primo manifestarsi, come sineddoche stessa del mito della letteratura americana, in quanto caratterizzato da una profonda immediatezza espressiva, e insieme, da una tensione libertaria irrefrenabile e perfino "cosmica", capace di tradursi in modi di "stilizzazione" aperti e autonomi. ; The myth of Ernest Hemingway – matured in the most enlightened and critical environments of Italian culture since the years of Fascism but fully asserting itself in the years immediately following the Second World War – appears, from the time of its first reception, as the actual synecdoche (as well as the most accomplished expression) of the myth of American Literature as characterized by a "miraculous expressive immediacy", by a "native sense of the earth and the real" (Pavese 1947); and together, by an irrepressible and even "cosmic" libertarian tension capable of converting itself into the ways of a "stylization"open and autonomous, as well as modeling. So much modeling, that there were those who polemically summarized (but with a certain precision) the literary style of the neorealist generation as directly derived from a Hemingway rib, in particular from A Farewell to Arms, as an "autobiographical and almost journalistic chronicle elevated to lyric level" (Moravia 1990). The essay follows in its various and often controversial critical-theoretical and political junctions, the unfolding of a choral as well as articulated intellectual history. The one for which (for the generation of writers formed in the early 40s, thanks certainly to the partisan struggle but even more perhaps to the opening horizons made possible by the publication of the anthology of rupture Americana) the civil commitment could primarily coincide with the definition of a new style, made of "images and words, shooting, attitude, style, disdain, challenge" (Calvino 1964): that the Italian writers developed, each according to their "individual inflections", taking up the American lesson of Ernest Hemingway.

The purpose of my work is to analyse the comments made by Aristotle on the relationship between basileia and aristocratia and between basileia and euergesia (Policy V 10, 1310b 2-3, 9-12, 31-37). I will also try to reconstruct the image that Aristotle gives us of Codro (V 10, 1310b 36-37) and, by analysing the exemplum relating to the myth King of Athens, I will try to correct the interpretation that is generally given to lines 1310b 34-36, highlighting the complex system of relationships that Aristotle establishes between "facts" (exempla) and "concepts". ; International audience The aim of my paper is to examine the relation between basileia and aristokratia and between basileia and euergesia (Politics V 10, 1310b 2-3, 9-12, 31-37). Furthermore, I will try to reconstruct Aristotle' depiction of Codrus (V 10, 1310b 36-37) and through an analysis of the exemplum concerning the mythical king of Athens, to revise the current interpretation of V 10, 1310b 34-36 and to give an account of the complex relationship established by Aristotle between "facts" (exempla) and 'ideas'. ; The purpose of my work is to analyse the comments made by Aristotle on the relationship between basileia and aristocratia and between basileia and euergesia (Policy V 10, 1310b 2-3, 9-12, 31-37). I will also try to reconstruct the image that Aristotle gives us of Codro (V 10, 1310b 36-37) and, by analysing the exemplum relating to the myth King of Athens, I will try to correct the interpretation that is generally given to lines 1310b 34-36, highlighting the complex system of relationships that Aristotle establishes between "facts" (exempla) and "concepts". ; Scopo del mio lavoro è analizzare le considerazioni formulate da Aristotele sul rapporto tra basileia e aristocratia e tra basileia e euergesia (Politica V 10, 1310b 2-3, 9-12, 31-37). Proverò, inoltre, a ricostruire l'immagine che Aristotele ci fornisce di Codro (V 10, 1310b 36-37) e, attraverso l'analisi dell'exemplum relativo al mitico re di Atene, tenterò di rettificare ...

The essay is focused on the start-up as a symbolic tool. Why does it take a central place in the public discourse? Which symbolic function does it play inside the institutional order of our societies? I propose to interpret the start-up as an elusive and ideological answer to the economic and anthropological saturation that has involved Western societies starting from the early eighties of the last century. The abundance state created by the alliance between Capital and political power during the thirty glorious years requires the creation of a new anthropological subject and a new social regulation system. Contrariwise, Western societies prefer to remain attached at the glorious symbolic order of modernity, based on the epic of the individual. The start-up myth re-legitimizes this narrative, hiding the hitches in the development of the social building it engenders.

The Republic of Venice is a significant presence in the Gregorio Leti's (1630-1701) provocative editorial practices. The connection with Venice is central in his personal network and in his informal activity as a political informer. Moreover, Venice is linked to his editorial commitment. The reference to Venice, however, characterizes Leti also as an author. In his historical and political writings, the praise of Venice is inspired by the traditional themes of the political 'myth' of Venice. The eulogy of the Serenissima nevertheless functions as an apparent framework of reference, crossed by dissonances and anomalies. In this perspective, his analysis of the religious dynamics within the Venetian society and of the historical relations between Venice and the papacy is very significant. This paper debates the dissident issues of Leti's historiography focusing on the polemical analogies between Venice and Geneva in Leti's representation of Venetian 'freedom' as a specific modality of the anti-Roman 'heresy'.

In questo studio vengono analizzati l'impegno antifascista del Salvemini in esilio e i sistemi fascisti di controllo e repressione del dissenso all'estero. L'esperienza salveminiana mostra la consuetudine fascista all'uso della rete diplomatica per gestire un capillare servizio di spionaggio, che grande attenzione rivolgeva all'attività dei fuorusciti. L'opera di Salvemini, relativa agli anni trascorsi negli Stati Uniti, restituisce una mappa della percezione del fascismo all'estero, ma anche della risonanza dei suoi miti nell'opinione pubblica internazionale.This article analyses Salvemini's anti-Fascist commitment during his exile and the Fascist systems of control and repression of dissent abroad. Salvemini's experience illustrates the Fascist use of diplomatic networks in its running of a widespread espionage service which focused its attention on the activities of political exiles. Salvemini's works, written during the years spent in the United States, gives us a map of the perception of Fascism abroad, and also an idea of the spread of Fascist myths in international public opinion.

Since its appearance, in US newspapers to today, comics have travelled through eras, societies and formats, constantly adapting to changes in the media landscape and managing to embody in their narrative devices the great social traumas derived from the innumerable turning points that humanity is forced to get through. The digital revolution could not fail to involve this medium, which has always been linked to paper technologies, changing narrative strategies, production, consumption, public relations and the very identity of comics. In this paper, through To be Continued analysis - award-winning web comic by Lorenzo Ghetti - we want to try to understand how anthropological/cultural mutations, myths and social traumas find a space of representation in the new semiotic and spatial structures of digital comics, in which different and more complex gaze dynamics they help rewrite narrative techniques and practices. The encounter/clash between comics and digital can allow us to reflect on social, political, cultural and media transformations, on the production and consumption strategies that currently circulate on the web and on the main consequences that reading and digital writing have on the human thought. ; Since its appearance, in US newspapers to today, comics have travelled through eras, societies and formats, constantly adapting to changes in the media landscape and managing to embody in their narrative devices the great social traumas derived from the innumerable turning points that humanity is forced to get through. The digital revolution could not fail to involve this medium, which has always been linked to paper technologies, changing narrative strategies, production, consumption, public relations and the very identity of comics. In this paper, through To be Continued analysis - award-winning web comic by Lorenzo Ghetti - we want to try to understand how anthropological/cultural mutations, myths and social traumas find a space of representation in the new semiotic and spatial structures of digital comics, in which different and more complex gaze dynamics they help rewrite narrative techniques and practices. The encounter/clash between comics and digital can allow us to reflect on social, political, cultural and media transformations, on the production and consumption strategies that currently circulate on the web and on the main consequences that reading and digital writing have on the human thought.

The following research, conducted over the course of my Erasmus semester, proposes to analyse the relationship between Enea Silvio Piccolomini, future Pope Pius II, and France through his works and the imagery they evoke. The evolution of his behaviour towards the King of France is related to his personal affairs. The main period under consideration is the eve of the election to his papal seat. However, there are references in the text to the preceding period, which begins with his entrance into the court of Frederick III, and succeeding period which coincides with his election to papacy. Piccolomini uses France's distant and recent past, including both historical facts and myths, to transmit messages and offer his interpretation of the present. The religious history of France therefore takes on both political or social meaning. Every character is presented in the context of his gaze, both Piccolomini the historian and Piccolomini the protagonist of his time.

This book aims to retrace the main features of the twenty-year history of the Italian fascist regime and examine its impact on Italian society. After an introductory chapter on the origins of Italian fascism and the march on Rome, the volume deals with the following topics. A) the establishment and consolidation of Mussolini's dictatorship in the 1920s. B) the further evolution in the 1930s of an authoritarian regime vocated to totalitarianism. C) the nature, the limits, the decline of the Italians' consent to Mussolini's regime. D) the myth of the «new man» and the plans for an integral fascistization especially of youth. E) the relations between Mussolini and the Holy See. F) the evolution of Mussolini's foreign policy up until the Italo-Ethiopian conflict and the Italian military intervention in the Spanish civil war. G) the Axis with Hitler and Mussolini's racial and anti-Semitic policies. H) Italy' intervention in World War Two, its military defeats and the collapse of the regime certified by the Grand Council at its last meeting on July 24th-25th, 1943.

L'immagine della Spagna in Petrarca è quella di uno spazio geografico che si confonde con il mito e la storia, soprattutto la storia romana. Da un lato la cronaca contemporanea, legata alla gloria militare di Aragona e Castiglia, si stempera nel ricordo grandioso di Roma; dall'altro un passato leggendario accomuna la Spagna alle colonne d'Ercole, con la memoria 'involontaria' del folle volo dell'Ulisse dantesco. Petrarca non può che pensare all'antica Spagna, al suo nesso con Roma e alla grande cultura latina. ; Spain in Petrarch is a geographical space confused with the myth and the history, above all the Roman history. From one hand the contemporary chronicle, with the military glory of Aragon and Castile, is dissolved in the memory of Rome; on the other hand a legendary past unites Spain to the Pillars of Hercules, with the 'unintentional' memory of the insane flight of Ulysses in the Divine Comedy. So Petrarch points at ancient Spain, in connection with Rome and the great Latin culture.

During the Second World War, American literature in Italy became a cultural myth. Ernest Hemingway found himself at the core of such an ambivalent and contradictory myth: his books were a forbidden, subversive pleasure, something to be held secretly against the bans of the fascist regime. Hemingway's works (and his own life) acquired a peculiar meaning for writers of the Left such as Elio Vittorini and Cesare Pavese, for politically engaged critics, as well as for the Italian publishing industry, which aimed at owning and controlling (and of course selling) his books. The history of the two most important Italian publishing houses of the period, Einaudi and Mondadori, is indissolubly intertwined with the reception of Hemingway's works: it is not possible to trace the one without evoking the other. In the second half of the 1940s, Arnoldo Mondadori and Giulio Einaudi were opponents in what Einaudi himself defined the "Hemingway match", a duel that neither of the two publishers was willing to lose for any reason. By using documentary sources, biographical works, as well as books tracing the history of the two publishing houses, this essay will recapitulate some salient steps of the critical reception of Hemingway's works in Italy from the postwar period to the present day. ; Durante la Seconda guerra mondiale la letteratura americana in Italia svolge un ruolo fondamentale, fino a configurarsi come un vero e proprio mito culturale. Al centro di questo mito ambivalente e contraddittorio c'è Ernest Hemingway: i suoi libri vengono letti come un piacere proibito e sovversivo, da assaporare in segreto contravvenendo al bando del regime fascista. Le opere di Hemingway, come anche la sua vita, assumono un significato mitico per scrittori di sinistra come Elio Vittorini e Cesare Pavese, oltre che per i partigiani e i critici militanti – un mito che l'industria letteraria italiana cerca immediatamente di accaparrarsi per poi rivenderlo. La storia delle due più importanti case editrici del periodo, Einaudi e Mondadori, è infatti legata a doppio filo alla ricezione delle opere di Hemingway: nella seconda metà degli anni Quaranta Arnoldo Mondadori e Giulio Einaudi sono avversari in quella che lo stesso Einaudi definisce "partita Hemingway", un duello che nessuno dei due editori è intenzionato a perdere. Servendosi di fonti documentarie, letterarie e biografiche, oltre che di alcune opere incentrate sulla storia delle due case editrici, questo saggio si propone di ripercorrere alcune tappe importanti della ricezione critica di Hemingway in Italia, a partire dal secondo dopoguerra e fino agli sviluppi più recenti.

International audience ; La finalité politique de la philosophie s'exprime avant tout dans le mythe de la caverne de Platon. Ce n'est qu'en retournant dans la grotte que l'esclave affranchi, qui a connu la justice, la beauté, la bonté, pourra combattre les ténèbres (c'est-à-dire la connaissance imparfaite) et pourra contribuer à élever le savoir de ses semblables. C'est pourquoi il peut vraiment se dire philosophe. Mais il y a une interprétation plus spirituelle donnée par le professeur Valentino Giacomin, actif depuis des années en Inde avec sa propre école avec une pédagogie innovante. ; Nel mito della caverna di Platone è espressa soprattutto la finalità politica della filosofia. Solo rientrando nella caverna lo schiavo liberato, che ha conosciuto la giustizia, la bellezza, il bene, potrà combattere le ombre (cioè le conoscenze imperfette) e potrà contribuire ad elevare la conoscenza dei suoi simili. Per questo potrà dirsi veramente filosofo. Ma c'è un'interpretazione più spirituale che ne da il maestro Valentino Giacomin, attivo da anni in India con una sua scuola dalla pedagogia innovativa.

International audience ; La finalité politique de la philosophie s'exprime avant tout dans le mythe de la caverne de Platon. Ce n'est qu'en retournant dans la grotte que l'esclave affranchi, qui a connu la justice, la beauté, la bonté, pourra combattre les ténèbres (c'est-à-dire la connaissance imparfaite) et pourra contribuer à élever le savoir de ses semblables. C'est pourquoi il peut vraiment se dire philosophe. Mais il y a une interprétation plus spirituelle donnée par le professeur Valentino Giacomin, actif depuis des années en Inde avec sa propre école avec une pédagogie innovante. ; Nel mito della caverna di Platone è espressa soprattutto la finalità politica della filosofia. Solo rientrando nella caverna lo schiavo liberato, che ha conosciuto la giustizia, la bellezza, il bene, potrà combattere le ombre (cioè le conoscenze imperfette) e potrà contribuire ad elevare la conoscenza dei suoi simili. Per questo potrà dirsi veramente filosofo. Ma c'è un'interpretazione più spirituale che ne da il maestro Valentino Giacomin, attivo da anni in India con una sua scuola dalla pedagogia innovativa.

Medievalism is a complex phenomenon of taste that has its roots in Romanticism and is characterized by the invention, reworking and exaltation of the Middle Ages or some of its particular aspects. During the nineteenth century the Medievalism of romantic writers, poets and artists was a strong engine of irredentism, nationalism and independence in many parts of Europe. It has found expression in many fields such as the Gothic Revival in architecture, the historical novel, the translation and publication of epic poems of Northern Europe, the arts and painting. During the Italian Risorgimento the popular myth of the medieval municipalities and the Lombard League animated the historiographic debate and influenced historical painting, the Neoromanesque style, opera and melodrama. In particular, intellectuals such as Sismondi and Balbo elevated the municipality of the Twelfth and Thirteenth centuries to the political model of a united Italy under the leadership of the Pope or the secular government. In their works, the communal age became a symbol of patriotism and national identity. A model that will be replicated by Fascism during the twentieth century, which today relives in folk festivals and historical re-enactments.

The purpose of this reflection, conducted from two different perspectives,one of philosophical-educational and one of a scientific-technological nature,is to investigate the concept of agora as a public space par excellence,recalling classical tradition.Symbol, and myth, of democracy based on speech and dialogue, today haslanded in technological places "places", with "virtual" implications sometimesobscure in purpose. In this current perspective, the two authors identifypositive and negative elements, strongly linked to the different culturalsubstratum and the different sensitivity to the knowledge of the past and thepresent. ; Lo scopo di questa riflessione, condotta da due diversi punti di vista, uno dicarattere filosofico-educativo ed uno di carattere scientifico-tecnologico, èdi indagare sul concetto di agorà, come spazio pubblico per eccellenza, conrichiamo alla tradizione classica.Simbolo, e mito, della democrazia fondata sul discorso e sul dialogo, oggiessa è approdata in "luoghi" a gestione tecnologica, con risvolti "virtuali" taloraoscuri negli scopi. In questa prospettiva attuale, i due autori individuanoelementi positivi e negativi, connessi con forza al diverso substrato culturalee alla differente sensibilità verso i saperi del passato e del presente.