This book stresses the importance of returning to David Hume's political thought, focusing on his ideas about the origin of government and political obedience, and his vision of the ideals of liberty, property, political stability, and moderation, all of which represent a precious source of inspiration for the development of political conservatism. Spartaco Pupo outlines the principle, counter-revolutionary features that characterise Hume's conservatism: political realism; mistrust of sudden and violent innovations; scepticism toward abstractions; opposition to rationalist arrogance; respect (...) for custom and institutional continuity; the need for the preservation of stability; rejection of ideological rhetoric, sectarianism, and dogmatism; constant denial of intellectual subsidies; and the defence of the national interest. In so doing, Pupo argues that Hume's 'sceptical' and 'secular' version of conservatism - the first to appear on the political scene of modernity - differs significantly from the Anglo-American conservatism that was to arise a few decades after his death, in the wake of Edmund Burke's writings. (shrink)

The correspondence of 1948 between Karl Popper and Michael Oakeshott, translated for the first time in Italian and published in the appendix to this paper, demonstrates the existence of two different ways of thinking about politics: the rationalist approach, founded on the “argumentation” as a rational means for the non-violent solution of problems, and the traditionalist mode, inspired by the method of “conversation” as a guarantee of constant openness to the diversity of identities. To rise from the letters is a (...) mutual influence on the interpretation of the key concepts that characterize the thought of the two authors, which however does not cancel the fundamental divergence of their political orientation. (shrink)

Michael Oakeshott conceives the history of European political thought as a structuring of ideas and arguments of the practical experience aimed to understanding political expressions in vogue in the culture of a people. It is not a continuous and cumulative history of abstract and disembodied ideas, as it is wrongly conceived, but of some men who thought politics in a certain way on the basis of the language and of the set of actions, moral beliefs and contingencies of the people (...) which they belong to. The article highlights the comparison between Oakeshott, Quentin Skinner and Gianfranco Miglio on the search for the most appropriate method to be applied in the study of the history of political thought. (shrink)

Wildlife conservation seems unaffected by decolonization movements that recently led to removing or vandalizing several statues of geographers and colonizers worldwide. Instead, we observe an increased emphasis on total protection of species and habitats that, although strategic in a period of environmental crisis, may have grossly negative impacts on living standards of local indigenous communities. In this regard, we should decolonize society, and specifically conservation, by adding new metaphoric statues to the old ones, preferably of those living side by side (...) with wildlife. In this essay, we suggest that zoos, as popular places where urbanized people meet biodiversity, should change their messages that too often reinforce the subtle colonial ideology pervading international environmentalism and often driven by increasing animal rights activism. For example, a new storytelling ethos in zoos should communicate that, in some sensitive contexts (e.g. most tropical countries), the current over-emphasis on protected areas and military law enforcement is also causing serious human rights violations. We need ‘humanised zoos’, i.e. places where conservation of biodiversity is put in a broader socio-ecological context and a central role for the future of ecosystems is given to local communities, ethnic minorities and ‘wise people’ (i.e. people having local traditional knowledge). Zoos should direct more resources toward community-based conservation; foremost, they should shape urban and ‘Western’ attitudes toward wildlife with a less colonized perspective, including spreading the importance of traditional ecological knowledge in ecosystem management. (shrink)

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Spartacus became one of the key figures of Soviet dramaturgy in the 1920s. He was presented as the only ancient predecessor of the Bolsheviks and his theatrical image significantly shaped the later icon of the gladiator as a brave leader of the oppressed masses and a hero acting in the name of the proletariat. This article explores the image of Spartacus in early Soviet theater and mass performance and outlines the correlation between the template of Spartacus’ portrayal, Raffaello Giovagnoli’s novel (...) Spartaco (1874), and the first dramatic adaptations by Vladimir Mazurkevich (1920) and Vladimir Volkenstein (1921). The article examines the use of the ancient hero in Bolshevik propaganda and traces the ways in which Spartacus’ image morphs and maps onto wider shifts of Soviet political and cultural policy in the early decades of the USSR. (shrink)