Franco Eugeni remembers Bruno Rizzi: in this brief introduction, I would like to remember an afternoon spent in “ Roma Tre ” with Bruno, since we were both Ordinary Professors at that University. We passed it doing a dense program of work for the next three years. At 6.00 pm, I left for “Roseto degli Abruzzi”. At six o'clock a.m. of the next morning, I still have the voice in my ears. A phone call from the Headmaster Ciro d'Aniello, who (...) told me " The Professor is dead" In that afternoon, Emilio Ambrisi and I went to Rome; we were stunned and desperate. Not many days later, a conference was held at the University of Teramo; it was the conference that we had prepared for Bruno, to celebrate his 60th birthday, but it was his memory. In the opening conference, Prof. Antonino Giambo, also fraternal friend of Bruno, burst into a tearful cry, which expressed in a moment, the senses of friendship and love that we all had for the missing friend! Starting from this work with Fabrizio Maturo, the study of some problems left open by the works of Eugeni and Rizzi will be investigated. Sunto Ricordo di Franco Eugeni su Bruno Rizzi: in questa brevissima introduzione vorrei ricordare un pomeriggio passato a Roma Tre con Bruno, visto che allora eravamo entrambi Professori Ordinari in quella Università. Lo passammo a fare un denso programma di lavoro per i successivi tre anni. Alle 18.00 ripartii per Roseto degli Abruzzi. Alle sei del mattino successivo, ho ancora la voce nelle orecchie, una telefonata del Preside Ciro d’Aniello, che mi diceva “ Il Professore è morto” Nel pomeriggio Emilio Ambrisi ed io ci recammo a Roma, eravamo attoniti e disperati. Non molti giorni dopo si tenne presso l’Università di Teramo un Convegno, era il Convegno che avevamo preparato per Bruno, per festeggiare i suoi 60 anni, fu invece il ricordo. Nella conferenza di apertura il prof. Antonino Giambò, anche lui, come noi, fraterno amico di Bruno, scoppiò in un pianto dirotto, che espresse in un attimo, i sensi dell’amicizia e dell’amore, che tutti noi avevamo per l’amico scomparso! A partire da questo lavoro con Fabrizio Maturo verrà approfondito lo studio di alcune problematiche rimaste aperte dai lavori di Eugeni e Rizzi. (shrink)

Fratelli tutti expresses skepticism about the ability of the just-war tradition to provide guidance on the state use of force. It is dismissive of a whole range of rationales for going to war. In rejecting humanitarian “excuses,” Pope Francis puts to question the Church’s support even for armed enforcement of the Responsibility to Protect. In place of abstract moral reasoning, Francis invites contemplation of the suffering of the victims of war. He expands the horizon of analysis from particular acts to (...) consideration of the cascading consequences of war. He invites the military to color their warrior ethic with the kindness of Christ. In practice, his teaching implies increased attention to the ius postbellum and “the responsibility to rebuild” after armed conflict. (shrink)

Essays, improved editions, translations, commentaries, appendixes, bibliography.

This article explores the teaching of Fratelli tutti as an integrating document of the papacy of Francis. Exploring the title as greeting and imperative, the authors make a case for exploring FT as both a development of the themes of earlier social encyclicals and as an attempt to explore an integral humanism for a new age facing economic, environmental, migratory, and social-conflictual challenges. The article lays out a summary of these main themes of Francis’s social teaching. Nonetheless, the authors conclude, (...) the integral planetary humanism that Francis calls for, and is so needed, is itself a radically incomplete project. A common home is not possible without a recognition of a common kinship, yet without deep reflection on women’s experience, the inclusion of women as full subjects and agents of CST, and greater attention to race, the document cannot fully embody the spirit and logic of its own message of gift, inclusion, and co-belonging. (shrink)

Una risposta alla prolusione di Zeller -- Della relazione della Chiesa allo Stato -- Origine e natura della passioni secondo l'Etica di Spinoza -- La dottrina di Socrate secondo Senofonte, Platone ed Aristotele -- Della libertà morale -- Morale e religione -- Del concetto della libertà --Dell'insegnamento della storia -- Lezioni di pedagogia -- I problemi della filosofia della storia -- Del socialismo -- Saggi intorno alla concezione materialistica della storia -- Al comitato per la commemorazione di G. Bruno in (...) Pisa -- Giordano Bruno -- L'università e la libertà della scienza -- A proposito del libro di Bernstein -- Da un secolo all'altro -- Storia, filosofia della storia, sociologia e materialismo storico. (shrink)

This article expands on Pope Francis’s vision of a community of fraternity. This community is one in which people support each other, identify with each other’s vulnerability, bear one another’s burdens, and embrace collective salvation. Although Francis takes steps forward in considering violence against women, a proper order to which a community of fraternity must turn requires that one draw much more from local narratives of injustice against women. This task can guide the Church’s orthopraxis on women’s suffering, which should (...) consider how psychological or sociopolitical factors doubly wound women, especially in contexts of war and conflict. The effects of these wounds should inform the idea of imputability and responsibility for action regarding absolute moral laws. The article includes narratives affirming Francis’s call for mercy to be put first in accompanying wounded women, who become the locus theologicus on the suffering Christ. (shrink)

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We are at the dawn of something spectacular: cutting-edge discoveries are rewriting the boundaries between modern science and ancient spirituality. There is a clear convergence that demonstrates spiritual abilities and the divine are Real. Ancient teachers and yogis millennia ago taught us the art of living in the present moment; connecting with our higher selves; feeling the interconnectedness of the whole universe; bonding with all people; and developing stillness and mindfulness to heal our body and spirit. Today, all these skills (...) have proven beneficial to millions of people. Moreover, ancient philosophical parallels with modern discoveries in consciousness studies, quantum non-locality, and inseparability have been known since the seventies. Now, after two decades of pioneering discoveries in science, breathtaking and observable parallels with our world and universe are also emerging. This makes sense. If the ancients genuinely experienced the philosophy, they should also have known our world and universe, too. And here's the amazing evidence. An extraordinary new porthole into their ancient beliefs has opened. They are not generalized, stretched, or speculative. They are specific and objective. Anyone - theist, agnostic, skeptic, and atheist - all can easily verify. And you don't require a background in science to do so. The findings are meticulous and many have appeared in mainstream, peer-reviewed scientific journals. Also remarkable, new studies reveal a possible ancient connection between Yoga and the Bible. Genesis can be seen in a whole new light. Patel demonstrates how it leads to a magnificent, 100 percent solution to each of its Seven Days and Noah's Flood. The harmonious findings resolve many major criticisms of spiritual beliefs. They also nurture peace and mutual respect between science and the world's faiths. These amazing discoveries are yet more evidence that there is a path to harmony. A path to one. Consciousness is universal. Everything is intertwined. The Divine is Real. www.SanjayCPatel.com Reviews: "REALLY LIKED IT. AUTHENTIC." - Prof. P.S. Joshi. Scientific writer for the prestigious THE SCIENTIFIC AMERICAN Journal. Fields: general relativity, cosmology, stellar evolution, naked singularities, black holes. (shrink)

The connection between the use of fraternity, love, and justice in Fratelli tutti and Gaudium et spes is explored.

Inspired by the challenging encyclical, Fratelli Tutti, issued by Pope Francis, the articles in this volume reflect on our collective responsibility to live together as brothers and sisters. Looking at the spiritual and moral foundations for a sustainable and viable lifestyle, the book urges us to introspection. The aim is to help us to live lives sustained by viable ethics, and open to others with hope and joy, in spite of the challenges that we face collectively and individually.

Unusually, Fratelli tutti and Laudato si’ both cite the work of French thinker Paul Ricoeur. It is unusual because reference to individual scholars can be rare in Catholic social teaching, and because Ricoeur was a philosopher, and not a Catholic. Yet Ricoeur’s work, which spanned nearly seventy years and incorporated both philosophy and engagement with religious resources, focused on meaningful communication in text and action for the work of living together. For an encyclical committed to rethinking and rejuvenating attitudes to (...) each other in public life, across disagreement, Ricoeur’s work provides an ideal conversation partner. His approach involves attending carefully to the ethical entanglement of self and other, mediated by the institution. This attention supports the driving concern and reasoning of Fratelli tutti—to recenter the agency of neighbor, people, and institution for the fragile political work of deliberation, cooperation, and action. (shrink)

We uncover fundamental dimensions of the process through which organizations embed the practice of fraternity through embarking on an organizational journey in the direction of the common good. Building on the latest encyclical of Pope Francis, _Fratelli Tutti_, about fraternal and social friendship, we offer insight into the understanding of what it means to become a fraternal organization and reflect on the key ethical and paradoxical challenges for organizations aiming at collectively contributing to the common good. We add to previous (...) work by characterizing this journey as a process involving unique ethical challenges that emerge from the paradoxes associated with this process and how this might change the nature of the relationships between organizations and others within the organizational landscape. (shrink)

The acceptance of military directives violating medical ethics and international covenants encouraged by the demonisation of the enemy by the US president in 2002 has effectively removed the right of medical personnel to refuse participation in internationally proscribed actionsMedicine and its traditional ethic of care is today a victim of the current conflict in Iraq and Afghanistan, its uniquely humanising mission rejected by US President George W Bush and his advisors. In denying the applicability of international agreements guaranteeing medicine’s ecumenical (...) role in this conflict they have transformed medicine into just another weapon of tactical significance. The result, predictable in retrospect, has been to make military physicians and nurses complicit—actively or passively—in what Litton calls an “atrocity-producing situation”, resulting in detainee or prisoner abuse.1From the first revelations of detainee torture in US detention camps to recent allegations of continued abuse , the focus of international attention has shifted from the US prosecution of low ranking, non-commissioned military personnel to the context in which the atrocities they committed occurred. “No one up the chain of command has ever been held accountable for what is in these horrifying images,” Center for Constitutional Rights Director Bill Goodman said of recently published photographs of 2004 prisoner torture and abuse.2 “The situation in several areas violates international law and conventions on human rights and torture,” said the UN Special Rapporteur on Torture following a 2006 investigation.3The denial of international law and convention involved the overt disavowal of covenants and conventions that for almost 150 years required medical personnel in the US military to act within the guidelines of a Hippocratic vision of medicine. To understand how fundamental this change has been requires a brief review of the history of medicine’s previously protected status and then a description of …. (shrink)

Resumen El mundo globalizado actualmente ofrece innumerables beneficios para la humanidad, debido al desarrollo tecnológico, la comunicación, el intercambio entre economías, culturas y credos, la reducción de distancias, entre otros factores. Pero no existe un acceso real de todas las personas a los recursos de este mundo, ni un reconocimiento del valor de la otredad. Tensiones, conflictos y guerras marcan la actual era de globalización, excluyendo a gran parte de la humanidad del derecho de vivir en libertad, igualdad y dignidad. (...) Este artículo analiza cómo la encíclica Fratelli tutti propone la hospitalidad, la ciudadanía y la fraternidad como fundamentales para superar ambigüedades y contradicciones en un mundo globalizado. A partir del método de análisis cualitativo, exploramos los conceptos de hospitalidad, ciudadanía y fraternidad en la encíclica social, en conversación con otra literatura. La conclusión es que sólo en el horizonte de la fraternidad se superan aquellas ambigüedades y contradicciones para lo cual urge la práctica de la hospitalidad y la ciudadanía, proveiendo a todas las personas del derecho a habitar este mundo. Hospitalidad y ciudadanía, entonces, son esenciales para la globalización de la solidaridad y para la construcción de un mundo de fratelli tutti. Abstract The current globalized world enables countless benefits for humanity, through technological development, communication, exchange between economies, cultures and creeds, the reduction of distances, among other factors. But there is no real access by all people to the resources of this world, or recognition of the value of otherness. Tensions, conflicts and wars mark the current era of globalization, excluding a large portion of humanity from the right to live with freedom, equality and dignity. This article analyzes how the encyclical Fratelli tutti proposes hospitality, citizenship and fraternity as fundamental to overcoming ambiguities and contradictions in a globalized world. The method is a qualitative analysis of the concepts of hospitality, citizenship and fraternity in Fratelli tutti, in relation to similar studies. The conclusion is that it is only on the horizon of fraternity that the existing contradictions in today's humanity can be overcome. For this, the practice of hospitality and citizenship is urgent, giving all people the right to inhabit this world. Thus, hospitality and citizenship are essential for the globalization of solidarity and the construction of a world of fratelli tutti. (shrink)

For those of us who do not idealize Proclus's contribution to Platonic scholarship, which is influenced excessively by the conviction that Orphic and Chaldaean texts are working within the same system, the commentaries of Olympiodorus can represent a substantial step forward. The range of issues tackled in his commentaries is often much closer to that expected of a modern commentary than those of his illustrious Athenian predecessor. This is not entirely new, since much the same could be said of Hermias, (...) working within Syrianus's school as Proclus did, and of Damascius when commenting on the Phaedo or Philebus rather than on the Parmenides. Yet our picture of so-called neoplatonism remains dominated by the more... (shrink)

La cooperazione appare, sia da un punto di vista biologico sia da un punto di vista culturale, come una modalitÀ comportamentale che gli esseri umani hanno sviluppato per garantirsi vantaggi evoluzionistici di tipo individuale e/o sociale. Anche nell'attivitÀ pedagogica e formativa, l'approccio cooperativo, centrato sulla costante valorizzazione dei processi di apprendimento nel percorso d'istruzione, costituisce la scelta privilegiata dai docenti italiani, nelle scuole di ogni ordine e grado. Tuttavia, negli ultimi anni, con l'istituzione di un sistema di valutazione nazionale, il (...) Miur sta introducendo nuove forme di competizione tra docenti, studenti, classi e scuole, adottando modelli anglosassoni basati sul paradigma della meritocrazia misurata attraverso test standardizzati. Forme di competizione che favoriscono la diffusione di comportamenti opportunistici e individualistici e che impediscono la realizzazione del fine ultimo dell'istruzione e della conoscenza: l'emancipazione da condizioni di partenza svantaggiose o inique e l'acquisizione di un ventaglio di capacitÀ soggettivamente significativo per formulare e realizzare il nostro progetto di vita. (shrink)

Abstract: In questo saggio, dopo una rapida delineazione dei caratteri positivi dell’individualismo contemporaneo (I), descrivo due forme di pseudoindividualizzazione che si stanno imponendo nelle società sviluppate: il fenomeno dell’«autoinvenzione eterodiretta delle identità» (II) e quello degli «imprenditori di se stessi» (III). Entrambi i processi, dietro l’apparenza di una promozione delle possibilità di autodeterminazione e autorealizzazione degli individui, celano forme di omologazione e di eterodirezione. Attraverso l’analisi delle loro cause concludo che solo abbinandosi all’espansione di rapporti di reciproco riconoscimento l’individualismo potrà (...) realizzare appieno le sue promesse normative. Abstract (English): in this essay, after briefly delineating the positive features of contemporary individualism (I), I describe two forms of pseudoindividualization that characterize todays’ developed societies: the «heterodirected self-invention of personal identity» (II) and the phenomenon of the «entrepreneurs of themselves» (III). Both processes, behind the appearance of promoting the individual’s chances of self-determination and self-realization, conceal forms of homologation and heterodirection. Through the analysis of their causes, I draw the conclusion that contemporary individualism will be able to keep its normative promises only if paired with the development of relationships of mutual recognition. (shrink)

R. Radice, G. Reale et al., Filone di Alessandria: Tutti i trattati del Commentario Allegorico. R. Radice and G. Reale, Filone di Alessandria: L'erede delle cose divine.

Resumen La encíclica Fratelli Tutti, centrada en el ideal de la fraternidad y la amistad, introduce una importante novedad en el magisterio social: la crítica tradicional al liberalismo y al socialismo, basada en la dignidad de la persona humana, es sustituida por una confrontación con los “populismos” y “liberalismos”, centrada en la noción de “pueblo”, que enfatiza la importancia de los vínculos sociales. Detrás de la prolijidad formal, sin embargo, los tres conceptos básicos del nue vo esquema no están adecuadamente (...) definidos. La identidad mítica del pueblo, que permite distinguir entre el líder “popular” y el “populista”, escapa a todo control racional; la equiparación del liberalismo con un individualismo extremo es una simplificación cuestionable y se omite toda referencia al socialismo y a sus peligros para los derechos fundamentales. un diálogo sin prejuicios con el pensamiento liberal aportaría una importante contribución a la sociedad abierta que este documento promueve.The Encyclical Fratelli Tutti, based on the ideal of fraternity and the construction of an open society, introduces an important novelty in the social magisterium: the traditional criticism against liberalism and socialism, based on the dignity of the human person, is replaced by a confrontation with “forms of populism and liberalism”, centered on the notion of “people”, stressing the importance of social bonds. Behind the formal neatness, however, the three basic concepts of this new framework are inadequately defined. The mythical identity of the people, which allows the distinction between the “popular” leader and the “populist” one, lays beyond any rational control; the equation of liberalism with extreme individualism is an oversimplification, and socialism is fully omitted despite the danger it represents to the fundamental rights. A dialogue without prejudices with the liberal thought would represent a meaningful contribution to the open society this text promotes. (shrink)

A Encíclica Fratelli tutti, do Papa Francisco, publicada em 3 de outubro de 2020, é, como se tem veiculado, um documento que faz parte da Doutrina Social da Igreja. Escrita sob a inspiração do diálogo com o líder islâmico Grande Imã Ahmad Al-Tayyeb, pretende falar sobre o amor fraterno em sua dimensão universal. Este comentário, unindo-se a outros que se tem feito sobre esse texto, tem como objetivo contribuir na recepção da encíclica, sendo uma abordagem na perspectiva da espiritualidade.

In Fratelli tutti, Pope Francis lays out a vision for political life grounded in encounter with the other and as essential for human being and becoming. In this vision, the political projects of specific groups of people, their historical contexts, and their particular identities are an essential element of political projects for the common good. This essay seeks to understand the political anthropology originally developed by Jorge Bergoglio that undergirds this vision. In Fratelli tutti, Francis puts this anthropology at the (...) service of Catholic social teaching, distinguishing him from his two immediate predecessors. Such a political anthropology supports the transcendent value of the person as extending to the people, and, in turn, as extending to political life as well. As such, this becomes an important space from which we extend ourselves toward others as part of the task of humanization. (shrink)

Mendicanti di senso, costretti a scegliere tra l'assurdo e la speranza -- Ludwig Wittgenstein : delimitare il "dicibile" per proteggere l'"ineffabile" -- Immanuel Kant : "Ho limitato il sapere per fare spazio alla fede" -- Blaise Pascal : "È bene sentirsi stanchi e affaticati dell'inutile ricerca del vero bene, al fine di tendere le braccia al liberatore" -- Søren Kierkegaard : "Elimina la coscienza angosciata e tu puoi chiudere tutte le chiese e farne sale da ballo" -- Appendice : Tommaso (...) d'Aquino : la "mistica" di un "metafisico.". (shrink)

Resumen El concepto de fraternidad, tal y como se propone en la Fratelli Tutti, se vería privado de su potencial descriptivo y crítico si se entendiera como una mera opción sentimental de la persona. En este artículo se busca profundizar en su virtualidad ética desde la experiencia cristiana concretada en Pablo de Tarso, afianzando la dignidad humana, mostrando la diferencia con el camino de la excelencia aristocrática de los clásicos; pretende, así mismo, mostrar cómo las reflexiones metafísicas de Zubiri y (...) Levinas desvelan el fundamento fraternal de nuestra dignidad, y la exigencia de justicia y solidaridad que nos constituye.The concept of fraternity, as proposed in the Fratelli Tutti, would be deprived of its descriptive and critical potential if it were understood as a mere sentimental option of the person. This article seeks to deepen its ethical virtuality from the Christian experience concretized in Paul of Tarsus, strengthening the human dignity, showing the difference with the path of aristocratic excellence of the classics; it also aims to show how the metaphysical reflections of Zubiri and Levinas reveal the fraternal foundation of our dignity, and the condition for justice and solidarity that constitutes us. (shrink)

The rise of nationalist and populist tendencies and their exclusivist discourse and consequent polarizing effects challenge the Christian narrative, especially if politicians openly look for support within the Catholic Church and Christian churches, thereby referring to Europe’s Christian heritage and Judeo-Christian roots. This article shows how Fratelli tutti can be read as a response to this attempted exclusivist interpretation of Christian identity. Pope Francis is not unaware of the underlying dynamics that lead people to become exclusivist rather than embrace inclusion, (...) as is shown by his remarkable recognition of the sentiments of fear and resentment. As a response, however, he refuses to interpret Christianity so narrowly that it can be used to legitimize the construction of walls to keep “the other” outside enclosed communities. By taking the Good Samaritan as his focal point, Francis reorients Christianity toward its inherent cosmopolitan roots with a call to move from fear to fraternity. (shrink)

This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly incommensurable (...) realities can co‐occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method. (shrink)