Suchergebnisse

Il presente lavoro riflette in prospettiva sociologica,sulla riscoperta degli aspetti etici del consumo. I cosiddetti consumi critici, sostenibili e responsabili, che presuppongono un agire sociale dotato di senso, rappresentano una pratica di acquisto tesa al ben-vivere. Il consumo da vicario della produzione -qual' è stato per un lungo periodo- è diventato uno dei principali, se non il principale, punto di snodo della società in cui ci muoviamo. I consum-attori postmoderni, tecnicamente più preparati e in grado di esprimere richieste al mondo della produzione e della distribuzione, sono consapevoli che l'atto di acquisto è diventato uno strumento per esprimere impegno e responsabilità nella sfera pubblica. Tale pratica contribuisce all'affermazione e alla determinazione di nuovi modi di essere e di agire dove confluiscono nuovi valori simbolici legati all'emergere di nuove abitudini di spesa. Partendo da tale ipotesi, la parte empirica del lavoro affronta un'analisi qualitativa prendendo in esame lo sviluppo del farmer's market, il mercato degli agricoltori, forma ed espressione della filiera corta. Si osserva un caso di studio nella Regione Molise allo scopo di comprendere cosa si cela dietro l'atto di acquisto e perché si predilige un atteggiamento alternativo al sistema della grande distribuzione. Il farmer's market è un luogo di convivialità dove è possibile fermarsi, parlare, consumare qualcosa in compagnia. E' un'occasione in cui vengono accorciate le distanze fisiche, economiche e soprattutto sociali, in cui diventa sempre più lontana l'idea della spesa intesa come atto funzionale ed alienante tipico dell'homo consumericus. Concezioni, abitudini e atteggiamenti che propongono il passaggio da un modello di consumi in cui l'elemento fondante è rappresentato dal benessere soggettivo -componente primario della felicità personale anche dal punto di vista identitario ed espressivo - ad un modello in cui i consumi restano fondamentali, ma come ingredienti di una migliore qualità del vivere. La prima parte del lavoro a valenza introduttiva, ripercorre con un excursus sulla letteratura, le teorie dei classici e dei contemporanei del pensiero sociologico, tentando di fornire una definizione di consumatore postmoderno. A questa, seguono i temi della sostenibilità ambientale e responsabilità sociale che mirano ad opporsi alle logiche proprie dello spreco-consumo, radici della crisi ambientale, del degrado e del rischio globale. La questione ecologica diventa, economica e politica, e ancor più una questione sociale, frutto di una nuova logica organizzativa in materia di consumo. La seconda parte affronta la ricerca sul campo riportando tra gli altri, i dati sulle motivazioni alla base di tale pratica di consumo e successivamente esplorando il ruolo del produttore/venditore attraverso l'attribuzione di credibilità che gli viene conferita. Il concetto di comunità, ambito tutt'oggi aperto nel dibattito sociologico, conclude il percorso di ricerca ponendo attenzione alla riscoperta del localismo. ; This thesis focuses on the rediscovery of the ethical aspects of consumption. Principal consumption that is both sustainable and responsible presupposes what Weber termed a rational social action and represents an aspiration to live well. Vicarious consumption - which has existed for a long time – has become one of the principal if not the principal turning point in the society in which we live. Post-modern consumers, technically more prepared and able to express their wishes to the world of production and distribution, are aware that shopping has become an instrument with which to express commitment and responsibility in the public domain. Shopping has contributed to the affirmation and the determination of new ways of being and behaving, which converge with the new symbolic values tied to the emergence of new shopping habits. Using this hypothesis as a starting point, the empirical part of this thesis engages with a qualitative analysis of the development of the farmers' market, the embodiment of a short distribution chain. It examines a case study in the region of Molise, with the aim of understanding what is concealed behind the act of shopping and why there is now a preference for an alternative way of thinking that goes against the model of mass production. The farmers' market is a place of conviviality, where it is possible to stop, talk and consume something in company. It is an occasion in which physical, economic and above all social distances are diminished, where the idea of food shopping as merely an essential and alienating act, typical of the homo consumericus, is remote. Conceptions, habits and attitudes now promote a move away from a model of consumption founded on the principle of subjective well-being – a primary component of personal happiness, even when seen from the point of view of identity and expression – to a model in which consumers remain fundamental, but are now the main players in the quest for a better quality of life. The first part of the thesis, as an introduction, reviews the literature and discusses both classic and contemporary sociological theory, with the aim of producing a definition of the post-modern consumer. This is followed by a discussion of environmental sustainability and social responsibility, two concepts that are set in opposition to the logics of wasteful consumption, something that can be seen at the heart of the global environmental crisis. The ecological debate has become not only economic and political but social; the fruit of a new organisational logic in the field of consumption. The second part of the thesis deals with the field work, presenting amongst other things, data concerning the motivation at the heart of this new model of consumption. This is followed by a detailed exploration of the role of the producer/seller by focusing on the attribution of credibility which has been conferred upon them. A discussion of the concept of community, a concept still wide open in sociological debate, with a particular emphasis on the rediscovery of localism, concludes this research. ; Dottorato di ricerca in Sociologia e Ricerca Sociale (XXIV ciclo)

In this essay the author maintains that the brelationship with the ideality of being is characterised by the well- promising convergence of truth's revelation with justice's assurance. The being's truth is attested by the stability of good. Being is being comme il faut, as it must be in order to be good, as it must be in order to be fine. From this point of view, post-modern conscience is criticised. The author argues that modern conscience is something different both from the figures of illuministic subjectivity, and from the figures moulded by historical conscience: it is not diachronic in relationship with the projectual, constructive, emancipatory orientation of freedom, but it is not synchronic either, as on the contrary structuralism (functionalism, constructivism, contractualism) wrongly maintain because of its need of coherence. We could define it chronic: linked to symbolic values of temporal flood and distrustful of any stability of being in its different ties (as truth and as justice). Distrustful, because it has separated being from its connections. In this way the contemporary drift of European secularisation has generated a new figure: that of an agnosticism interested in religion and uninterested in faith. The author gives an accurate analysis of this type of agnosticism by treating it as a figure of post-modern secularity.

The author proposes a key of interpretation of the post — modern age not as a mere cultural attitude but as an effective philosophical horizon of our time. Two considerations are needed in order to define it: the proclaimed impossibility of a one-way description of reality, and the conviction of the existence of a plurality of conceptual schemes which can not be absolutely reduced one to the other. Therefore postmodernism severely limits the possibility of analysing notions such as liberty, justice and good, which are laden with universalism. After indicating the different possible solutions, the author presents his personal thesis of reflective authenticity: from the kantian notion of reflective judgement, the author traces in authenticity (intended not in a simple psychological or existential sense) the quality of "being measure for one-selves" or self-congruence typical of arts' masterpieces. By disengaging this notion from its original aesthetic ambit it is possible, in Ferrara's opinion, to refer to a pluralistic or exemplar universalism, applicable to ethics as to law, to the political judgement as to the theoretical one, completely different from that generic universalism which is on the contrary based on trans-contextual principles, typical of the modern age.

Massimo Cacciari is one of the sharpest theorists of that cultural crisis from which Postmodernism is originated. Throughout the various forms that the twentieth-century thought has taken he recognises the fundamental idea that reality is composed by antinomies. No dialectical "synthesis" can overcome them. From a moral and political point of view, this means that different subjects can live together only if they maintain their difference and their opposition. Harmony with the others cannot be imposed from above. Harmony lies in the opposition itself and therefore needs difference. Cacciari is certainly right in claiming the value of difference, although this should not imply the reality of contradiction, which is impossible both from a logical and from an ontological point of view.

In this essay the author shows what human beings share in a pluralistic society: on one side the great principles of speculative reason and, on the other side and above all, the great principles of practical reason (synteresis). In order to actualise these ancient suggestions the author underlines, the theme of mutual recognition, which passes through the best part of ethical and political contemporary thought. Within the notion of mutual recognition, terms like good, justice, freedom acquire their right and original meaning. Good what permits the flowering of my life; good is, therefore, to love myself; but I can love myself only by loving others as the ones who can make such flowering possible. Justice is to give everyone what he deserves. But what everyone deserves is to be recognised as a (transcendental) subjectivity. Freedom does not mean unconditioned arbitrary, but freedom to do good things. Since the first objective good, historically speaking, is the other's-being-there for me, freedom means, another time, freedom of recognising others as a good for me. Therefore doing, at the same time and in a certain order, my good through the other's good and the other's good through mine. Political good, if we remain at a molecular level.

2011/2012 ; Societies of eastern European countries and among them Albania since more than two decades have overturned the communist regime and have started their path of versatile social, political and economical change. But despite the fact that much time has passed, still many uncertainties remain unanswered regarding the modernization change vector of these societies. In the theoretical framework of classical approaches on modernization, which are embraced by most scholars of transitology, the prospect of these countries was clear, as long as the finality was predetermined – to achieve the Western model of modernity. As result the entire process of change was simply mechanical and consisted only in finding adequate instruments to implement the necessary reforms to achieve this development model. But even if there existed a social compromise in order to passively accept a uni-linear and teleological development philosophy, it dismantle any source of diversity by questioning the modernity per se, it is not only unworthy but above all impossible. Thus starting from this premise, some other researchers oppose this approach by pretending more a plural conceptualization of post-communist modernity than a homogenizing one. Exactly from this critical theoretical coordinate starts my research on post-communist modernity seeking to break free firstly from this paradigm, in order to be able to observe with other lenses Albanian post - communist reality. We're thus looking for a local path to modernization of Albanian society and agents that participate in this social change. Although aware from the starting point, that we cannot find any meaningful features of any local modernity, because the homogenizing and uni-linear paradigm of modernization is perpetuated by all local actors as an undisputable modus operandi, reflected in the society vocation of integration into the European Union. More concretely, the main object of theoretical and empirical analyze in this dissertation becomes the state-society relationship, as it manifests in the best mode the typology of social change that Albanian society is experiencing. Indeed, while the whole society is appealed to participate in the installation of "new order", the opposite is observed- political alienation of society, deterioration of horizontal and vertical trust, low participation, inactive civil society that reduces the relationship state - society in a dysfunctional relationship. The state instead of being valued as the castle that we must build altogether is increasingly seen as a foreign body within the social organism. By analyzing at the empirical and theoretical level historical and actual reasons of these phenomena, we will try to explore better the physiognomy of post-communist modernity in Albania (if such exists) and of participatory agents in the social change process. ; XXV Ciclo ; 1980

Antonio Rosmini is considered one of the leading Catholic philosophers in modern age. His reflections on politics, law and society can be very useful in facing the challenges coming from the so-called populist movements. M. Nicoletti suggests, in his last work, to consider Rosmini's conception of human person not only as theLeitmotivof his political philosophy but, broadly speaking, as the real chance to build a society in line with the great tradition of Modernity and Christian values.

In this paper, Vaccaro deals with the notion of post-truth, comparing its utilization by the President Trump staff with the classical relation between truth and politics in Arendt and in the Ferraris criticism of postmodernity.

In this article, the author means to connect the anarchist thought to post-structuralism, deconstructionism, critical theory, french theory, and so on. These strategies of thinking are labelled post-anarchism or neo-anarchism, all tending towards a libertarian affirmation of anti-authoritarian, not-hierarchical and differential equalitarian practices of anarchism.

Un uomo politico e un vescovo, fondatore della Comunità di Sant'Egidio, conducono con questo loro originale colloquio nella dimensione "post-secolare", che è stata così definita per indicare un tempo in cui la religione chiede più visibilità e influenza nello spazio pubblico. Fede e ragione sono chiamate in queste pagine ad una nuova alleanza di fronte alla crisi profonda in cui versa l'intero pianeta, superando le armature concettuali che le vogliono alternative. Davanti alla necessità di gestire con criteri nuovi le possibilità illimitate della scienza e di trovare convergenze su assoluti etici, il dialogo propone un nuovo umanesimo per il XXI secolo, che individui un modello di laicità nel quale la religione non sia confinata nel privato, ma possono concorrere al bene di tutti e favorire la convivenza civile.