Gabriella Valera

L'analisi del Methodenstreit tedesco della fine dell'Ottocento e dell'inizio del Novecento rivela nella contrapposizione fra storia culturale e storia politica come forme di storiografia dello stato il convergere delle due diverse prospettive verso la costruzione dello stato nazionale.

Prendendo avvio dalla nota posizione espressa da Emilio Gentile su religione della politica e religione civile, il saggio argomenta che vi è una consequenzialità logica tra le due "religioni" e che si constata una diretta transizione dall'una all'altra religione nelle epoche di crisi. Questa tesi viene presentata a partire dall'analisi dello statuto etico della modernità sul cui sfondo devono essere considerate le relazioni fra Stato, Chiesa, Potere Politico e Religione. In particolare vengono esaminate e messe in parallelo le tesi di Burckhardt sulla desacralizzazione del ondo e le tesi di weber sul disincanto per giungere a riconoscere che nella antropologia del "Kulturmesnsch"elaborata da Max Weber trova la sua teorizzazione la catastrofe dell'uomo moderno. Burckhardt e Weber, la ricostruzione storica dell'uno e la filosofia culturale dell'altro costituiscono un blocco culturale in cui il processo di secolarizzazione dell'europa viene interpretato con le tradizionali cateogrie provenienti dai codici linguistici e disciplinari dell'etica, della politica, del diritto. Di qui l'indicazione metodologica per uno studio storico-critico di tale blocco culturale basato sulla decostruzione di tali codici linguistici che riorienti la storiografia verso l'analisi.

Attingendo in modo assai minuto a diversi complessi di fonti (giuridiche, etiche, delle scienze politiche) durante un arco di tempo che va dalla prima età moderna fino alla rivoluzione (con una serie di riflessioni importanti sulle torsioni "liberali" delle diverse tradizioni disciplinari e pratiche discorsive esaminate, il saggio argomenta che la "felicità", ocn la sua sostanza "antica" incrocia il tema moderno della razionalità tendente al fine: nell'oscillazione fra interno ed esterno, fra privato e pubblico, fra etico e giuridico/politico diventa un punto di riferimento implicito (e generalmente spttratto alle procedure e alle tecniche del discorso scientifico) per la riflessione su "conservazione", "progresso", "sicurezza", libertà. Il saggio segue quindi puntigliosamente gli sviluppi del lessico giuridico per svelarne le logiche e per verificare qali margini di azione la "felicità" conservi nel discorso della modernità, in che modo essa possa rappresentare un punto di snodo nelle relazioni fra diritto e politica. In particolare viene esaminato tutto il complesso di questioni relative alla formazione degli obblighi perfetti e alla relazione di questi con la dialettica fra obblighi positivi e negativi analizzando uno degli esiti più inquietanti del processo di elaborazione giuridica che coinvolge per qualche aspetto le categorie stesse del liberalismo: si tratta della determinazione della coercizione come "forma" del diritto positivo dello stato, in pratica del diritto tout court. L'analisi dei diversi complessi tematici lungo differenti tradizioni disciplinari ha quindi illuminato lo sfondo ermeneutico di un grande problema della filosofia politica moderna e contemporanea: quello della moralità (Pufendorf) o della artificialità (tradizione hobbesiana) dello stato sociale, in altri termini e in nuce la questione del rapporto fra etica e scienza.

Completando un precedente più ampio saggio dell'autrice questo saggio argomenta la straordinaria "inattualità" di Tocqueville.Perché l’evento della democrazia richiedeva forse altre prospettive rispetto a quelle che egli aveva tentato di recuperare, affascinato dall’avventura istituzionale americana pur già nella consapevolezza dei suoi molti punti deboli. Stretta tra ésprit de cité e razionalità governamentale la democrazia Tocquevilliana non riuscì mai ad esprimere veramente quello stato sociale nuovo da cui come forma di governo era derivata. Troppo partecipativo e patriottico l’individuo-cittadino di Tocqueville, troppo poco performativo per diventare il soggetto-cittadino di una democrazia nuova in cui lo spirito pubblico non sia compresso nella idea astratta dell’interesse generale. Queste sono le lacune che il difficile liberalismo civico di Tocqueville mette chiare sul tappeto a chi le guardi dall’osservatorio privilegiato della nostra attualità che conosce (sembra conoscere) tutti i limiti di una teoria delle passioni e sembra poter affrontare il discorso della democrazia utilizzando gli strumenti di nuove teorie dei diritti tese a confrontarsi proprio con quella tensione fra questione costituzionale e questione sociale che è uno dei passaggi inevasi del pensiero dell'autore.

Analisi del vasto dibattito che si aprì intonro alla Roemische Geschichte di Niebuhr. Si discute quindi la relazione fra Savigny e Niebuhr in un contesto in cui la filologia converge con le sc ienze "reali" capaci di usare strumenti analitici verso la comprensione delle individualità culturali osservate attraverso i momenti attivi nel loro processo di formazione.

Alcune considerazioni analitiche sul tema della logica applicata alla storia in testi che si concentrano cronologicamente negli anni '60 e '70 delo Settecento all'inizio del periodo in cui, come si suole sottolineare, sono state fomulate le posizioni teoreticametne decisive per la MOderna/contemporanea Geschichtswissenschaft.

"Troppo partecipativo e patriottico l'individuo -cittadino di Tocqueville, troppo poco performativo per diventre il soggetto-cittadino di una democrazia nuova in cui lo spirito pubblico non sia compresso nell'idea astratta dell'interesse generale. Queste sono le lacune che il difficile liberalismo civico di Tocqueville mette chiare sul tappeto a chi le guardi dall'oesservatorio privioegiato della nostra attualità che conosce (sembra conoscere) tutti i limiti di una teoria delle passioni e sembra poter affrontare il discorso sulla democrazia utilizzando strumenti di nuove teorie dei diritti tese a confrontarsi proprio con quella tensione fra questione costituzionale e quesitone sociale che è uno dei passaggi inevasi del pensiero di Tocqueville".

IL saggio analizza la problematicit, nel mondo antico, del rapporto fra formalizzazione, intesa come riduzione di pèratiche sociali e intellettuali in un insieme strutturato di regole e discorsi, e tecnicizzazone, come specializzazione di linguaggi e progressivo chiudersi degli ambiti funzioanli di pertinenza in un sistema di strumen ti concettuali relativametne fissi, la cui interna elaborazione, la cui storia interna, come si suole dire usandoi il linguaggio della storia della scienza, può pro cedere in modo relativametne autonomo rispetto al contesto di elaborazione dei valori culturali.
1. IMpostazione dle  problema 2. Comporrtamento etico-pratico e comportamento tecnico-scientifico nell'atica nicomacheadi Aristotele 3. Virtù etiche e virtùdianoetiche; Il logos e la contingenza. 5 Ipotesi di lavoro

The essay analyses a selection of poems written by young people all around the world on the theme You /Me. What and how many are the forms in which the dual infinity of the world is represented? Which are the forms of otherness? If the mystery of any relationship is part of our living, what account does the soul make to itself? These were the questions raised in the language of poetry. ‘Otherness’, explored according to many approaches, turns out as constant character, unavoidable ‘truth’, utmost because open and fragile in the boundlessness of the limit in which the paths of human beings and their lives are built. The key adopted in reading the texts is surely demanding. On the one hand it does not account – it could not account – for all the emotional levels and deep meanings of the poems taken one by one (not to mention stylistic aspects, that sometime would deserve a specific underlining), on the other hand it senses, in the multiplicity of texts, a ‘cultural’ and coherent content made of questions and answers, of hesitations and certainties, of doubts that let imagine internal reasons. An interpretation in the terms of a ‘poetics of otherness’ seems to be an essential aspect of youth culture. “Youth culture”: This too is not without problems. Young people of different age, Countries and cultures, languages. It is impossible to ignore all the criticalities stressed by decades of reflections about language, its characterisation as uniqueness without identity and by the debates about comparativism in literature. But one cannot fail to address also the ‘youth’ component that qualifies the ‘culture’ embedded in such poetics of otherness, across canons and languages, as those who are the bearers, the young authors, live in a ‘pierced’ world (albeit deeply torn and marked by unsustainable frontiers), travel, see landscapes and people, listen to stories and songs, meet and speak ‘hybrid’ languages willing to communicate with no subjection. Perhaps it is poetry itself that commits to otherness, with the multiple levels of tension between perfection and imperfection of the word, between creation and listening, tradition and translation, intuitive synthesis and form of representation, among all the level of knowledge that poetry spreads.

The texts here published have been presented by the participants to the IV World Youth Forum “Right to Dialogue”, that took place in Trieste from October 4th to the 6th, 2013.
Participants were left completely free to address the topic proposed according to the rhythm of their inner need and according to the point of view of their most lively experience (human, personal, subjects studied or read). This form, quite different from the form of a scientific research, has been preserved in the publication, which particularly aims to enlighten end testify aspects and identities of the Youth Culture in transition. The Forum developed in plenary and thematic sessions. The papers presented in the plenary session have been published in their original language with an abstract translated into Italian or English. A bilingual abstract of the contributions presented in the thematic panels has been also published. The original integral texts are available in the website: www.castellodiduinopoesia.org, in the pages devoted to the forum 2013.
Contents of the Introducation bi Gabrella Valera (see 'IL globale e la città'
1.Artistic craftsmanship; 2. The revolution of memory and the public sphere; 3.Culture- Citizenship; 4. Global space / Global time; 5. Metodological Issues

"What makes a City is not determined by external factors but by its internal function: openness, environmental quality, participation, dialogue, the city as space of culture-citizenship in which the subject seems a potential winner of the challenge against the discomfort of freedom and the inability to represent the plurality of worlds.
4.
Global space / Global time
From the introduction: "The global space is then something very peculiar. It is “space torn out of the space itself”, it is cultural space where culture lost one of its most typical features in the varied list of its definitions and representations, that is to represent a coherent and delimited system, to mark a border: be it a style or a context of belonging, or a real regional or national characterisation, solved with difficulty, if we deal with “high culture”, by internal universalistic connotations, expressed for example in the rhetoric of the “universal values of art”. In the texts examined the global space is City, Public Sphere, Ecosystem, Writing (that physically bursts into urban or suburban areas as cultural memory): all this is global space as space taken away from “border”, space of crossing, of meetings, liquid space, we could say, to refer to the well known analysis of Bauman, that, according to Matveeva (A participant in the forum), re-establishes also culture as open space of encounter.
In this space men and women, citizens, individuals, live their time.

Il discorso sul globale, portato dentro la "città" con una riflessione su "città" e "cittadinanza", "spazio" e "diritto" come introduzione e commento alle presentazioni e rappresentazioni che giovani da tutto il mondo... more abstract

History and Memory, Youth Culture, Citizenship, Identity, and Globalisation

1.Artistic craftsmanship; 2. The revolution of memory and the public sphere; 3.Culture- Citizenship; 4. Global space / Global time; 5. Metodological Issues

What makes a City is not determined by external factors but by its internal function: openness, environmental quality, participation, dialogue, the city as space of culture-citizenship in which the subject seems a potential winner of the challenge against the discomfort of freedom and the inability to represent the plurality of worlds.
4.
Global space / Global time
From the introduction: "The global space is then something very peculiar. It is “space torn out of the space itself”, it is cultural space where culture lost one of its most typical features in the varied list of its definitions and representations, that is to represent a coherent and delimited system, to mark a border: be it a style or a context of belonging, or a real regional or national characterisation, solved with difficulty, if we deal with “high culture”, by internal universalistic connotations, expressed for example in the rhetoric of the “universal values of art”. In the texts examined the global space is City, Public Sphere, Ecosystem, Writing (that physically bursts into urban or suburban areas as cultural memory): all this is global space as space taken away from “border”, space of crossing, of meetings, liquid space, we could say, to refer to the well known analysis of Bauman, that, according to Matveeva (A participant in the forum), re-establishes also culture as open space of encounter.
In this space men and women, citizens, individuals, live their time.

Analisi approfondita delle definizioni del diritto pubblico tedesco durante il XIX secolo quando i "diritti pubblici soggettivi" particolarmente nella definizione di Jellinek, fra aporie non risolute, mostrano la sostanza "pubblica" del diritto oltre e indipendentemente dalla sua natura "positiva".

Le complesse trasformazioni di etica e filosofia pratica, dal discorso sulla prundentia status come 9jsieme di tecniche già tendenti alla relaizzazione del fine (una sorta di zweckrationalitaet) attraverso una "critica" delle critiche Kantiane fino ai discorsi weberiani sulla professione analizzando la richiesta, proveniente dalla storia di alcune aree disciplinari di una nuova ragione "pratic-scientifica" che, completamente indipendente dal'assunzioen di fini ultimi, investa il mondo storico di una sua capacità costitente, procedendo dal pianod ella conoscenza al piano della scienza, dall'analisi alla sintesi, dalla legge prodotta a partire dai principi contenuti nella natura delle cose, alla forma dlela ragione, storicizzata nel discorso pubblico, che detta la sua legge alla complessità.

Una originale rilettura del pensiero di Thomas Hobbes per una riflessione sullo stato come paradigma dlela modernità. La figura della sovranità, molteplice e complessa nella su aincarnazione pubblica, radice ed "essenza" (se si può usare questo termine) dello stato moderno, rimanda a quelle antinom ie che attraversano tutta la storia della democrazia, imponendo una riflessione a confronto sullo statuto della soggettività e dell'individualità, nel quadro della semplice difficile relazione di scienza ed etica, mediata prima dal discorso sul diritto e rovisonamente risolta poi in una filosofia dei valori

Dal cuore della Kulturkritik la filosofia del linguaggio di Lévinas e la decostruzione da lui operata affida alla solitudine dell’uomo autoctono e straniero il compito di attingere dalla propria interiorità la libertà sovrana della verità e la responsabilità di costruire, a partire dalla suo essere giusto e contro l’essere ingiusto di «Altri» («Altri» che può essere lui stesso) il mondo del «dono» e del «perdono» (pp. 48-49; pp. 259-260). Ciò che qui in ultima analisi si manifesta è una profonda crisi della cultura giuridica, che prende atto senza risolverla dell’aporia fondamentale del soggetto, individuo, nella sua intangibile e invisibile interiorità, e sovrano proiettato verso l’esterno nel gesto del possedere, nello sguardo del com-prendere: come dire senza risolvere l’aporia fondamentale della libertà, con il suo riferimento debole ai diritti umani. All’indomani della nuova crisi della
26 Sull’immagine di frontespzio del Leviatano cf. C. Pye, The sovereign, the Theater, and the Kingsome of Darknesse: Hobbes and the Spectacle of Power, in S. Greenblatt, ed., Representing the English Renaissance, Berkley-Los Angeles-London, University of California Press, 1988, pp. 279-301 (il saggio di Pye è del 1984) e le osservazioni critiche in G. Valera, Lo stato moderno e la normalità dei suoi linguaggi, cit.
426
coscienza europea27 i cui esiti si fanno sensibili nelle diverse forme di una globale Kulturkritik non è possibile non tener conto degli esiti di questa crisi anche sul piano della fonte dei diritti.
In questo contesto credo debba essere collocato un nuovo discorso che prenda le mosse dalle teorie della “dialogicità”, intesa come “lo schema elementare di ogni relazione semiotica tra soggetti”28, ma anche come sistema di interazioni e di scambi comunicativi che avvengono attraverso tutto quanto può essere definito “arte-fatto”: il mondo degli enti artificiali che l’età moderna ha costituito in funzione del potere e del dominio o il mondo degli enti morali pensato per integrare creazione umana e divina, istituti e valori, progressi e regressi in uno sguardo com-prensivo della storia, del suo senso e dei suoi significati.

By a comparative analysis of Walzer’ scientific works in the field “social criticism” and
“just/unjust war”, the essay shows that the tension between the categories internal/
external is working in the complex of author arguments. Such a contraposition,
examined from the strict perspective of the disciplinary languages, which articulate the
“modern” moral-historical world, has to be considered constitutive of the separation
between juridical and moral paradigm, social acting and communitarian belonging,
reasons and meaning, critics and interpretation. Walzer’ attitude to contaminate
disciplinary languages, on the contrary, make it impossible for him to investigate the
aporetic overcoming from the juridical “boundaries” to political and cultural “frontier”.

"The texts published in the following pages
are the Proceedings  of the I World Youth Forum “Right
of Dialogue”, held in Trieste from September 27th to 29th
2008, within the activities of the Network “Poetry and Solidarity”-
International Poetry Competition Castle of Duino,
on the theme “Cultural associations and new solidarity”.
Against all rhetoric about young people, seen as either
bearers of messages only positive or of only negative values
(according to the contrasting views), during the Forum
emerged hopes and worries, certainties and disenchanted
visions, projections into the future and rootedness in a history
not always metabolised even by the older generations, a
history known through interpretative models sometimes accepted,
sometimes contested.
What has really struck, amongst this magma of differentiated
positions and conditions, is the willingness, the ability
and the carefulness of the analysis.
We decided to publish all contributions as they have been
presented, by very young people or by authors already involved
even professionally in cultural activities, and living
in countries quite diverse not only from the geographic point
of view, but also from historic, politic and cultural ones. I
only introduced each text with a few preliminary remarks.
These texts require an attention that must go beyond the
specific arguments, to understand the roots and the deep
cultural references (and also sometimes the emotive and existential
ones). The contributions leave in who reads them, as
they left in who listened carefully to them, and in particular
in the editor of these pages, an unavoidable belief: like any
fundamental right, the “right of dialogue” represents a constant
challenge for our mind and for our life, and the path to
its accomplishment is by now far from being covered.

La cosiddetta Scuola storica di Gottinga  (così citata da Droysen) viene studiata attraverso la produzione non solo storiografica ma anche giuridica (particolamente giuspubblicistica) e metodologica (le enciclopedie dei saperi) mettendoi in rielievo il fitto intreccio di questioni che passano dalla "scienza dello stato", in competizione si direbbe con la pubblicistica tedesca quanto a paradigni di costruzione del dato storico, alla storiografia "statale" non equiparalbile alla storiografia politica. Siamo ad un passaggio cruciale che definisce storia e tempo, stato e "pubblicità" in un ambito tutto determinato dalla realtà degli Staende tedeschi in trasformazione verso la forma "stato".

The published texts have been presented by the participants to the II World Youth Forum "Right to Dialogue" that took place in Trieste from October 2nd to the 4th 2009 on the topic "What future?" . Participants were left completely free to address the proposed topic according to the rythm of their inner need and according to the point of view of their most lively experience (human, personal, subjects studied or read). it is thus even more significant that some keywords recur and the themes almost run after one another among the texts. Remarkable is the reflection of building of personal choices and identities, connected to the theme of the "journeys" and of "comebacks" as places of "inter-culture" that interwine personal and historical times; significant it is also the elaboration, within this space, of the direct experiences and of the complex knowlege related to historical ages and epochal passages (tradition, modernity, post modernity) Introduction by Gabriella Valera Antigones and the Word, by Rodolfo Toè Which Future, by Lorenzo Botter Between the Past and the Future: the 'dividuum' in the Western Society What is left of Solidarity/ and Solidarity for the Future by Grsegorz Levicki/ Dominil Skorupa (Polonia) The Art of Life by Slobodan NIkolic (Serbia) Mapping the unknown by Maja Klaric (Croazia) Briths POlitical Correctness: the Future for Freedom of Speech, by Claire James (UK) Future Guidelines of POlitical Honesty by Nino Kovacic (Croazia) Dialogue and Voices by Anastasia Vekshina (Russia) About Unity/Mankind/about Writing by Tibor Weiner Sennyey (Ungheria) Crazy? Maybe, but they are waiting for tomorrow! by Hussam Abed Alsaray (Iraq) Building Peace: a Foundation to a conflict-free Society, by Blessing Fubara Onyieychi (Nigeria) Travelling along with Literature from the Past to the Future, by Irma Bilali (Albania) To come back, the infinitive of the Verb To go, by MIchela Monferrini Imagination of Future or just Boundaries, Borders or Boxes? by Sabrina Mandanici (Germania)

The texts here published have been presented by the
participants to the IV World Youth Forum “Right to Dialogue”,
that took place in Trieste from September 23rd
to the 25th, 2011.
Participants were left completely free to address the
topic proposed according to the rhythm of their inner need
and according to the point of view of their most lively experience
(human, personal, subjects studied or read).
Presentations were intensively and keenly discussed.

From the Introduction by Gabriella Valera:

Few more sentences, to draw from this foray through
the texts of the young participants to the Forum, from
this ‘culture of justice’ they have represented, some moments
of synthesis and some suggestions for work.
As we have seen, two models of Justice/justice have
been represented here.
The first vertical one, is founded on Authority/Punishment:
whether in the religious form of ‘fate’ – “That
sky owns us all” (Duli) – or whether in various cultural
forms, from those in which the “disenchantment”
of modernity hasn’t yet begun, to those in which personal
responsibility remains within the vertical system
of state/institutions/individuals-subjects.
The second one instead is horizontal: the “horizontal
freedom”, justice among equals.
In order to give substance, through the issue of rights,
to the construction process of justice the question “justice:
how?” and the further questions deriving from
it – “who needs justice?”, “justice for whom?”, “justice
how now? Justice how after now?” – seem to indicate
a path, which engages all our individual and collective
resources, and gathers all our needs for rights (individual
rights and rights of the people, which so often in
history incorporated individual rights).

The initial suggestion by Vladimir Perić that justice
lies in the same condition as democracy, i.e., they
are both produced by majorities against minorities (as
the several texts focusing on the plight of minorities
prove – Zeeba, Querin, and others), can therefore provide
the basis for a new attempt to rethink the issue of
democracy, as far as a change in the form of democracy
means a change in the form of justice. This is an ancient
and difficult issue, that was already raised by the fathers
of democracy, but in the texts of these young people, in
their experiences, worries, anxieties for change, it acquires
a new and urging actuality"
"

The published texts  have been presented by the
participants to the IV World Youth Forum “Right to Dialogue”,
that took place in Trieste from September 23rd
to the 25th, 2011.
Participants were left completely free to address the
topic proposed according to the rhythm of their inner need
and according to the point of view of their most lively experience
(human, personal, subjects studied or read).
Presentations were intensively and keenly discussed.

From the introduction by Gabriella Valera:

"Few more sentences, to draw from this foray through
the texts of the young participants to the Forum, from
this ‘culture of justice’ they have represented, some moments
of synthesis and some suggestions for work.
As we have seen, two models of Justice/justice have
been represented here.
The first vertical one, is founded on Authority/Punishment:
whether in the religious form of ‘fate’ – “That
sky owns us all” (Duli) – or whether in various cultural
forms, from those in which the “disenchantment”
of modernity hasn’t yet begun, to those in which personal
responsibility remains within the vertical system
of state/institutions/individuals-subjects.
The second one instead is horizontal: the “horizontal
freedom”, justice among equals.
In order to give substance, through the issue of rights,
to the construction process of justice the question “justice:
how?” and the further questions deriving from
it – “who needs justice?”, “justice for whom?”, “justice
how now? Justice how after now?” – seem to indicate
a path, which engages all our individual and collective
resources, and gathers all our needs for rights (individual
rights and rights of the people, which so often in
history incorporated individual rights).
The initial suggestion by Vladimir Perić that justice
lies in the same condition as democracy, i.e., they
are both produced by majorities against minorities (as
the several texts focusing on the right of minorities
prove – Zeeba, Querin, and others), can therefore provide
the basis for a new attempt to rethink the issue of
democracy, as far as a change in the form of democracy
means a change in the form of justice. This is an ancient
and difficult issue, that was already raised by the fathers
of democracy, but in the texts of these young people, in
their experiences, worries, anxieties for change, it acquires
a new and urging actuality.

Un affondo sulla cosiddetta scuola storica di Gottinga (con ampia selezione di testi per la prima volta resi disponibili in italiano) che mette in luce i complessi sfondi epistemologici impliciti nella formaziopne del "corso storico" e soprattutto le articolazioni interne al si sistema delle "scienze storiche" fra Staatistik, con le sue implicazioni tecniche ricollegabili con la prudentia status elaborata nella prospettiva della definizione dello Stato (moderno), storia "statale" e diritto. Apre il discorso del rapporto fra storiografia e diritto, fra forma del diritto e forma della storia.

Esseys by G. VALERA; L.ORNAGHI; P. COSTA; G. MANGANARO FAVARETTO; R. BELLAMY; D. CASTIGLIONE; R. POLI; M. SCATTOLA; P. BENEDUCE; M. GIERL; A. ORSUCCI; O. MOTTE; R. MARRA; M. PICCININI; N. RECUPERO; R. BLAENKNER; D. CONTE; E. FIMIANI; P. LEVIN; W. KLINGER; XAVIER GARI DE BARBAR

La corposa monografia di Thomas Casadei su Michael Walzer è una miniera di spunti che derivano egualmente dallo sguardo analitico dell’autore e dalla sua volontà/capacità di confrontarsi con i profili empirici rivendicati nelle sue numerose opere dallo stesso Walzer. Casadei ha compiuto – di qui l’utilità del suo lavoro – il «laborioso censimento delle sfumature» del pensiero di Walzer, le potenzialità ma anche le ambiguità, gli scarti, i limiti, nonché […] i cortocircuiti teorici e i rischi pratici». E' possibile poi rinvenire una strutturale tensione nell’opera di Walzer fra interno/esterno, che inmodo anche più determinante che nell'analisi di Casadei appare come pervasiva e “paradigmatica” perché costitutiva della separazione fra paradigma giuridico e paradigma morale, dunque fra comunità (con tutte le sue complesse implicazioni: cfr. cap. VII) e agire sociale, fra senso e ragioni, fra interpretazione e critica; tensione costitutiva, insomma, dell’aporetico passaggio dal limite al confine

The Summer School of the International Study and Documentation Centre for Youth Culture (iSDC) will take place in Trieste from 28 to 31 August on the subject

Networked Institutions: History, Languages, Applications


In its dual meaning, as a WEB and as a Network, "Net" is a key word of contemporary practices: from the construction of knowledge to the organization and institutional governance, from communication and information to the regulation of national and international exchanges ( even criminals!)
At a more deeply conceptual and theoretical niveau, "network", "space", "field", "frame", "form" are all competing modes (a competition between scientific methods and paradigms) for the elaboration of "models" and re-readings of historical, physical, moral world; of modulation and management of "inhabited places" and "moving bodies", with repercussions in the disciplinary elaborations and in their histories.
The theme can be dealt with in very different ways and above all according to a great multiplicity of perspectives, especially if we start from specific cases: precisely, as it is said in the title, from the applications.
The aim of the School will be to address at least some of the theoretical profiles and applications of the theme “network”: an "exercise" useful for the acquisition of skills and "looks" that re-orient the specific competences of each disciplinary and professional area of the participants in a new and transversal sense.
The courses suggest in fact a critical review of the network experience that each participant can have in their work, with the acquisition of a deep awareness of the function that the "network" and its statutes have as "statutes" of doing and thinking, as well as  "communicating" (sharing) and the "informing" (putting in form).
"Networked Institutions" also becomes "Networked Disciplines", the same "institutional" theme is illuminated by allowing us to reflect on the relationship between "institutions", "public sphere", "bureaucracy", all of which are at the heart of every democracy in transformation.
The "School" certainly cannot exhaust the themes that will be proposed below. Space will be given to the final debate.
Papers produced for the courses of the School or any other type of scientific product and the contents of the debates can be published in a book or in the appropriate section of the Digital Library of the Center (which will soon be online).
Target
The Summer School
- according to its transversal contents and methods, the Summer School is addressed to young professionals, or undergraduate and postgraduate students, doc and post doc of various disciplines (history, philosophy, pedagogy, sociology, anthropology, communication sciences ... urban planning, law ...) who are prepared with their curricula for the professions of teacher, social worker, trainer, sociologist, manager of culture, historian, to those who are inserted or tend to fit into the different levels of public administration, and of course to those who research in related fields;
- it is conceived as an integrated whole of different modules to give a broad and articulated competence able to face different situations in which the single professional figures can find themselves;

This call opens a space for discussion on issues linked to the exceptional and ongoing experience of the pandemic: on its human, psychological, political-institutional, legal, social, economic, ideological, and ideal repercussions. All these aspects are intertwined with the plots that "narrate" our experiences. How does the experience of these days affect our conscience? What are the words and the ideas through which we believe to be able to express this experience? What problems arise within the organisational models we live in, and how do they affect the habits that almost as a second nature regulate our daily lives? How can we profoundly revise the entire system that governs our behaviour, rights and duties, and why should we? At present, the "narration" of the human condition finds tonal extensions, ranging from the elaboration of individual and collective pain to the complex representation of increasing problems. Moreover, it largely involves social strata and generations, from the elderly to young children. Different languages, which are technical and scientific, coldly statistical, poignantly painful yet extraordinarily human, seem to work side by side to create a perception of solidarity and compact unity, despite the difficulty of making controversial choices. The-textual, visual and acoustic-media that convey them simultaneously "contaminate" them. The war against the enemy is too demanding to face the challenges of "dialogue" in order to enhance the performative content of diversity. We now limit ourselves to adopt irrelevant, "common" words derived from an "ancient", acquired culture (in its widest range: ethic, legal, political, religious). However, the question has been raised whether the current state of exception-required by the emergency situation-is in line with the elaboration and historical development of the modern-contemporary paradigm of power: whether the "exceptional" feature of the current exercise of legislative powers and emergency decrees will promptly end, as soon as the emergency becomes less urgent, and what we believed to be democratic certainties will be restored. By contrast, a vocabulary of the crisis (or rather, of this crisis) emerges, entering the linguistic game that intersects "city" and "citizenship" with the new perception of the global that has been induced by the pandemic.