«Significato del perdono. Religione, antropologia, diritto». Torino, Tangran Edizioni Scientifiche, 2023, 2023
Forgiveness is the recovery of the gift starting from a bad asymmetrical relationship. To get the... more Forgiveness is the recovery of the gift starting from a bad asymmetrical relationship. To get there, several stages must be overcome: a) revenge or reciprocity in evil; b) the pure symmetry of the punishment proportional or legal. Furthermore, they must be satisfied a series of conditions: sympathy (does not know what he is doing), distinguish between the wrongdoer and evil (evil takes shape in action and in the relationship, not in the person, which transcends actions and relations); the humility of seeing the other not only as a criminal but also as a victim and themselves not only as victims but also as evildoers.
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Therefore, we will not try to make a historical analysis of the problems or to examine the two questions directly. Instead, we will limit ourselves to addressing the problems deriving from subjectivism and objectivism, to then analyze the way in which
Wojtyla solve them through the analysis of the consciousness of the act, in his book
person and act.
In light of such a generative relationship between the person and his action, we can better understand the traits of human action: its novelty, its capacity to determine the person and its ability to communicate perfection to the point of reaching personal communion.
Therefore, we will not try to make a historical analysis of the problems or to examine the two questions directly. Instead, we will limit ourselves to addressing the problems deriving from subjectivism and objectivism, to then analyze the way in which
Wojtyla solve them through the analysis of the consciousness of the act, in his book
person and act.
In light of such a generative relationship between the person and his action, we can better understand the traits of human action: its novelty, its capacity to determine the person and its ability to communicate perfection to the point of reaching personal communion.
Faced with this situation, it is possible to ask a series of questions: how did we arrive, starting from the defense of women's rights, typical of the first wave of feminism, to consider that the suppression of female difference is the culmination of a struggle that lasted more than three centuries? Why has sexual difference been opposed by some feminist groups? Finally, is the thinking of these queer feminists shared by the rest of feminism?
In order to answer all these questions, we first need to historically examine the different waves of feminism to then dwell on queer feminism, its contradictions and the controversies it is arousing within feminism
Key words: appetition, passion, Anthropology.
Qual è il tipo di evidenza su cui si fondano le passioni? Come è possibile raggiungere la sorgente da dove scaturisce quest’evidenza? Queste saranno alcune delle domande a cui tenteremo di rispondere attraverso le riflessioni del presente lavoro. La comprensione del concetto cartesiano di passione, oltre a farci com-prendere con più profondità le radici del suo pensiero e i suoi frutti nell’ambito dell’antropologia e della morale, ci permetterà di stabilire i punti essenziali di cui bisogna tener conto per l’elaborazione di una tesi sull’affettività.
Greek term ( “together” and
“passion”). According to this etymology, sympathy means
“to suffer together” or “‘to feel compassion.” In common
parlance, sympathy always includes positive feelings
toward another.
completely given nor as the result of a social construction or of an arbitrary choice, but as a structure composed of a plurality of elements that are to be integrated, that is, the sexual condition (condizione sessuata). In addition to the body, the psyche and the spirit,
the sexual condition takes account of generation, the experience of childhood with its periods of identification and differentiation respect to parental figures, interpersonal relationships, especially with persons belonging to the ‘other sexual condition’, and the call to self-giving in
marriage and in celibacy. Therefore, the sexual condition is presented here as a key that allows us to understand the different phenomena related to human sexuality (modesty, shame, idolatry, jealousy, chastity, fidelity). In order to demonstrate this thesis, the author examines in detail the sexual desire, that contains implicitly the different elements that make up the
sexual condition.
one of the most present topics in the cultural and philosophical debate.
What are the reasons for this phenomenon? Why these issues have given rise to such an interest in the theoretical field? Here are some of the questions
that this monographic issue on sexuality intends to propose to the
reflection of the readers.
Often we think that the importance given to sexuality in contemporary philosophy
it is due to the situation of great confusion that for more than half of the last
century have involved the Western culture. This would confirm Hegel's thesis that philosophy is always back to life, like
the owl of Minerva that takes off into the sunset.
However, interest in sexuality may be interpreted in another way,
as an attempt to fill a gap, especially in Modern philosophy, which has never reflected enough on either the woman or her place in society.
Desde el punto de vista de los fenómenos de conciencia puede decirse que la afectividad pertenece a un tipo particular. Si la conciencia sensible es de objetos particulares y la inteligible de objetos universales, la conciencia afectiva no es fundamentalmente de objetos, sino de la misma subjetividad.
Manual de Antropología filosófica, scritto dal professor Choza.
Secondo l'autore una nuova antropologia che deve tenere conto dell'attuale sviluppo delle scienze sperimentali, in
particolare della biologia e delle scienze umane, specialmente della psicologia e sociologia. Partendo da questo livello
di conoscenza, l'antropologia si costituisce come sapere sintetico sull'uomo in quanto la sua riflessione si riferisce
all'identità ed alla struttura essenziale dell'uomo. Ma non si tratta di un sapere puramente speculativo, perché questa
conoscenza essenziale è necessaria all'uomo per guidare in modo adeguato il suo processo di autorealizzazione.
L'antropologia stabilisce così rapporti con quelle scienze che hanno come oggetto in un modo o nell'altro l'uomo (la sua
corporalità, la sua spiritualità, il suo agire).
in due film relativamente recenti: Il figlio dell’altra e Padre e figlio.
afirmación del gran pensador idealista puede aplicarse también a una realidad como la paternidad/maternidad: parecería, de hecho, que solo cuando estas relaciones entran en crisis
podemos comprender mejor su sentido y valor.
Pero para reflexionar sobre estas relaciones no hay una única forma, la del análisis conceptual. Es posible usar otras, como la novela, el drama y, por qué no, la narración cinematográfica. De hecho, la imagen permite afrontar las relaciones interpersonales con una inmediatez, expresividad, y al mismo tiempo profundidad, que sirven a veces para hacernos entender los entramados, las dinámicas y las tensiones relacionales mejor de cuanto podría hacerlo un buen ensayo. Creo que eso es lo que
ocurre en dos películas relativamente recientes: El hijo del otroy y De tal padre, tal hijo.
The only way to reflect upon these relationships is not just conceptual analysis.. It’s quite possible to have recourse to other means, such as novels, dramas, and even films. In fact, images allow us to confront interpersonal relationships with a unique immediacy, expressivity, and at the same time, profundity. We are thus able to understand the plots, dynamics, and relational tensions through images better than in a well thought-out essay. I believe this reflection occurs in two relatively recent films: The Other Son (t.o.: Le Fils de l'Autre), and Father and Son.
These brief notes on the different way of defining Wojtyla's thinking are enough to make us understand that it implies a break with the traditional schemes of schools and methods. Perhaps, however, the originality of his philosophy should not be sought in the personal way of elaborating it, but above all in the way of establishing the relationship between the various philosophical disciplines, particularly between metaphysics, anthropology and ethics. This novelty is not derived from the claim to be original, but from the desire to think of reality as it is, without trying to impose on it schemes that prevent it from grasping its essence.
In order to verify the validity of this thesis, I will try to examine the relationship between these three disciplines - metaphysics, anthropology, and ethics - in one field, human action, so basic and rich in practical consequences.
It is clear, for example, that the increase of individuals on the street who isolate themselves from external reality using earphones with which to listen to their favorite music or who are unable to be alone in silence, does not absolutely favor listening to other people. Isolating oneself from the world or not being able to endure silence are not things that we are obliged to submitte ourselves, but they depend on the use we do of our freedom. They are undoubtedly social phenomena but, above all, the symptom of a personal and, therefore, relational unease.
The naturalist theories and also the gender theories lack both of an adequate understanding of the relationship between the person and his nature. For this reason, similarly to what happened in the theological field, in the anthropological field there is also a tendency to eliminate the relation between nature and person. Where this is best appreciated is in the way of conceiving the male-female difference.
models that are characterized by a remarkable sexual indeterminacy. In this presentation, the author tries to rethink sexuality with equilibrium and intellectual rigor, using a philosophical approach, since sexuality does not only affect biological aspects or social conditioning, but above all the same essence of the relationship between
man and woman. His reflections begin with the historical evolution of the concept of sexuality: the naturalistic conception, which sees the difference between
man and woman as something biological and absolute, and the postmodern conception, which criticizes it by judging human sexuality as a socio-cultural construction or gender. According to the author, the limitation of the gender approach is to deny the relationship of human sexuality to the body and to the differences between man and woman. In fact, by rejecting these aspects, they end up sustaining a limitless creativity of freedom, which transforms the body into something that is used at will, and relationships as something fluid. Faced with these extremes, the author proposes a vision of sexuality as a personal condition or sexed condition, received at the time of birth, but which develops, grows and matures through family models, experiences and relationships. Even if based on an original sexual difference, sexed condition covers many other aspects: physical, psychological, social and cultural, as well as behavioral patterns and, above all, the personal integration of sexuality through the gift of oneself in marriage or in celibacy.
The fight for human and civil rights (based on human dignity and the equality of all people before the law) has thus been replaced by the fight in defense of "discriminated" minorities and "rights" such as abortion, maternity surrogate, the free choice of one's sexual identity, etc. This is a real cultural war against all the traditional institutions of the Christian West, labeled as oppressive and contrary to new rights.
This ideology, once considered marginal, has managed to enter the halls of power, politics, education, the media, large multinationals, social media and the main legislative programs of all governments. This leads us to ask ourselves what the dialectical division of the world between victims and oppressors is based on, how this conception managed to spread in Western culture and institutions, and what the consequences of this diffusion are at the social and political level.
Analyzing the phenomenon from a philosophical perspective, the author shows how the woke ideology has its roots in cultural Marxism and in psychoanalytic, existentialist and postmodern theories that have settled over two centuries. Through a careful work of historical and conceptual deconstruction, the true essence of this cultural phenomenon will be highlighted, based on an ahistorical and tribal vision of the human being, deprived of a purpose and driven solely by an infinite desire for individual happiness.
According to the paradox pointed out by Heidegger, we have in our days almost unattainable information about the person, and yet we know very little about ourselves. For most of the people, the main questions - where do we come from?, where do we go to? - have no answer. What is the position of man in the cosmos? Is he just a smart monkey? Are our actions free, or are they genetically or culturally conditioned? Are we something, or are we someone?
Through the analysis of the person, both in his material, organic and living structure, and in his relations with other realities - this essay therefore tries not only to compare the properties of the different beings in the world, especially the living ones, but above all to establish what is the essence of human existence. In this way the mystery of the person is certainly not revealed but a little light is added that comes from having identified his/her ontological nucleus: the person is an unrepeatable identity that is integrated as such through relationships, especially with other people.
Confirmar o rechazar la oposición entre razón y afectividad constituye el principal objetivo de este libro. De ahí que, en el primer capítulo, se analice la tesis cartesiana de las pasiones del alma, en donde creemos que se encuentra el origen de dicha oposición. Así mismo examinaremos el intento del conductismo de resolver la oposición cartesiana en el campo psicológico, mediante la reducción de la subjetividad a pura exterioridad objetiva. A pesar de las diferencias entre estos dos planteamientos (cartesianismo y conductismo), veremos que ambos tienen un elemento en común. En efecto, tanto en el cartesianismo como en el conductismo, se acepta la existencia de un control completo de la afectividad. Pero ¿es posible dicho control si se parte de la razón y de la afectividad como realidades opuestas, o si se reduce la subjetividad a pura objetividad? Por otra parte ¿el único control adecuado es de carácter técnico, como parecen sostener –no obstante las divergencias– cartesianismo y conduc- tismo? En el capítulo segundo nos ocuparemos de una cuestión, señalada por los románticos y neorrománticos posmodernos: ¿se debe considerar la afectividad como una forma directa de acceso a la interioridad del sujeto? Para responderla se estudiarán los diversos métodos empleados en el estudio de los sentimientos. De este modo, además de examinar la estructura somático-psíquico-espiritual que configura la afectividad, trataremos de entender el modo en que la persona se refleja en los sentimientos. La propuesta de Tomás de Aquino de considerar los afectos o pasiones como apetitos sentidos constituirá el núcleo del tercer capítulo; mientras que la comparación entre la teoria tomista de apetito y el concepto fenomenológico de tendencia será el tema del cuarto.
Por último, en los capítulos quinto y sexto se afrontará otra de las intuiciones del romanticismo y el neorromanticismo: el sentimiento amoroso parece indicar tanto la relación de la subjetividad consigo mismo, como la relación auténtica con las demás subjetividades y, sobre todo con el Infinito,
El hilo narrativo es de una extrema sencillez: el protagonista se halla perdido en un bosque, de donde intenta salir recorriendo diversos caminos. Para introducirse en el camino de la verdad personal, el protagonista es guiado por un niño de unos siete años —encarnación de su daimon— quien le conduce en aquella selva, explicándole las dificultades y obstáculos.
La narración no es un simple recurso estilístico para dar amenidad a la exposición de ideas, sino que es la forma más adecuada para el contenido filosófico del ensayo: la verdad personal no es un conjunto de verdades teóricas ni una serie de normas de comportamiento, sino que es la narración de una vida con sentido. Mediante el relato se establece una red de símbolos (bosque, camino, encuentro, acompañamiento, obstáculos, cambios del paisaje, fin del camino) que se refieren a los elementos esenciales de la vida del lector. De este modo, el lector no sólo lee una serie de episodios, narraciones y encuentros con diversos personajes, sino que también recorre esos senderos ocultos, que son los de su misma existencia. Al final del ensayo, terminada la fase de identificación con el mundo de ficción, el lector debe tomar una decisión personal: vivir una vida con sentido o permitir que la falta de sentido le haga imposible abandonar el bosque.
La consideración del cuerpo como don, además de ayudar a enfocar adecuadamente algunas cuestiones de bioética —licitud o ilicitud de la eugenesia, enhancement, eutanasia, tratamientos y cuidados paliativos que deben darse a los enfermos en estado terminal—, plantea la necesidad de entender la justicia de acuerdo con una asimetría originaria: en relación a los cuerpos de los demás tengo el mismo deber que en relación a mi cuerpo, pues tanto uno como otro han sido aceptados por un tercero. De ahí que la figura del tercero constituya un elemento esencial de la concepción misma del cuerpo como don. En definitiva, cuerpo y libertad se presuponen y co-implican: un cuerpo humano sin libertad efectiva (por lo menos aquella que corresponde a las personas que de algún modo se hallan relacionadas con él) es tan contradictorio como una libertad desencarnada. La libertad humana debe, por tanto, tratar al cuerpo humano —propio y ajeno— como regalo; nunca, en cambio, como propiedad de la que puede disponerse a placer.
L’oggetto del nostro studio, dunque, non verte tanto sulla specificità della struttura della comunicazione, quanto piuttosto su in che cosa consiste la perfezione comunicativa che caratterizza l’opera letteraria e come essa si raggiunge. Per verificare la validità di questa tesi bisogna innanzitutto analizzare il processo comunicativo e, nel nostro caso specifico, quello della letteratura.
Di fronte alla triste situazione in cui sembra di trovarsi il matrimonio agli inizi del terzo millennio abbiamo due opzioni: o il matrimonio è per noi, uomini e donne del XXI secolo, realmente impossibile, se non addirittura la stessa figura dell’impossibile; o piuttosto è il nostro modo distorto di concepirlo a renderlo impossibile. Penso che la verità sia nella seconda opzione: la mentalità odierna dominante non è in grado di comprendere il matrimonio perché ha perso di vista
alcuni elementi antropologici essenziali, come il carattere naturale della coniugalità. Infatti, nonostante le ombre si addensino all’orizzonte,il matrimonio mantiene intatta la sua essenza, giacché si basa sulla natura coniugale della persona umana che non può essere modificata. Per cui si deve sperare che, finché esisteranno esseri umani sulla terra, gli uomini e le donne continueranno ad avere la capacità consensuale per sposarsi.
Ma in cosa consiste tale capacità da un punto di vista antropologico? La risposta a questa domanda è il nucleo centrale del mio intervento. Per potervi giungere, però, è necessario ripercorrere diverse tappe: in primo luogo, si deve tentare di capire in cosa consista il consenso umano e quale sia la specificità di quello matrimoniale, sia dal punto di vista dei soggetti che si sposano sia dal punto di vista dell’atto che essi realizzano. In secondo luogo, si deve analizzare l’origine del consenso matrimoniale, cioè su quali potenzialità e possibilità reali esso si basa. Infine, bisogna indicare quali di queste potenzialità e possibilità sono assolutamente necessarie affinché si possa parlare di capacità consensuale per sposarsi.
del suo lavoro, ma non l’uomo che le produce? La persona umana è l’unica
realtà di questo mondo a non avere una natura
e i modelli di genitorialità; essi vengono accettati da un sempre maggior numero di costituzioni e messi in pratica da più persone. Il risultato è che quasi tutto ciò che la sessualità umana era riuscita a congiungere lungo i secoli, comincia a separarsi con l’intenzione più o meno consapevole di produrre un nuovo modello di umanità.
Di fronte a questa situazione di grande confusione, lo scopo del
mio intervento è aiutare a riflettere sulla bellezza e complessità della sessualità umana, la quale non si può identificare tout court con una cosiddetta concezione tradizionale, e neppure con il moltiplicarsi di generi secondo i desideri dei soggetti.
about “self-emancipation from creation and the Creator” (Benedict
XVI, Christmas Address to the Roman Curia 2008, 1), aims to advance
a libertarian or “free” approach to issues related to sexuality,
marriage, and family. The distinction between sex and gender is a
central element of this theory. The author analizes it from a philosophical and theological point of view.
Therefore, although the causes or, better, the contributing causes of the crisis are many, perhaps their core depends on the wrong way to understand the subjectivity, or even better the relationship that each of us has with reality through consciousness. In fact, consciousness allows us to enter into reality, whose three sides are: the own subject, the world and the others subjects. Ultimately, the solution to the problem is to consider the subject not as a monad, but rather as a being who is essentially in relation, and that depends heavily on the structure of our conscience.
However, the question isn’t silly or trivial at all. It contains a sentence of life or death, not only for the family, but also for man. As I will try to demonstrate in this essay, the choice is not between two equally valid options. Rather, it is a choice between a unique natural institution that is necessary for people and their development, and a plurality of arbitrarily constructed relational models that are potentially destructive for the person and society. Therefore, in the choice between family and families, there are two things at stake: on the superficial level, the way of understanding primary relationships that are an intrinsic part of the persons’ identities; then, on a deeper level, the very
reality of man himself.