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Quae rerum natura prohibentur nulla lege confirmata sunt: Ipotesi sull’origine di una regula iuris
Get PDFD. 50.17.188.1 is examinate from the perspective that this text originates from a bequest case with an objectively impossible content: and it is hypothesized that one of his antecedents can be found in D. 33.6.7.1.Si esamina D. 50.17.188.1 nella prospettiva che esso avesse ad oggetto, in origine, un caso di legato dal contenuto oggettivamente impossibile e si ipotizza che uno dei suoi antecedenti si possa trovare in D. 33.6.7.1
Dizionario gramsciano / Gramsci Dictionary: Folclore / Folklore
Get PDFThe term folclore appears infrequently in Gramsci’s pre-prison writings, but is an important feature of the Prison Notebooks, the word appearing first as “folklore” and later in its Italianized form “folclore”, in all appearing there around a hundred times. It is often linked to a “conception of the world” belonging to “given strata of society […] not touched by the modern currents of thought”. A linkage exists between folklore, common sense and philosophy with each successive philosophy leaving a sediment of “common sense” which is then the “folklore” of philosophy, standing midway between real folklore, as it is understood, and philosophy. Several points of contact can be singled out between Gramsci’s treatment of folklore and that of a contemporary of his, Giovanni Crocioni (cf. Q 1 § 89 and its “C” text Q 27 § 1), a review of whose volume Problemi fondamentali del Folklore seems to have been one of the stimuli for Gramsci’s reflections. Both recognize the dynamic aspect of folklore – its adaption to circumstances, and also the need to study it at school level in order to go beyond it (cf. Q 12 § 2). As conception of the world and life folklore is not merely a curiosity, and something merely “quaint” but, as Gramsci observes, is “very serious and to be taken seriously” (Q 27 § 1) and moreover produces innovative effects in the strata of the population able to express their own organic intellectuals; hence, by production of a new “common sense”, culture and conception of the world, they can transform their social context. Editorial Note: see also the dictionary entry “Common Sense” in International Gramsci Journal, 4(2), 2021, 125-129.The term folclore appears infrequently in Gramsci’s pre-prison writings, but is an important feature of the Prison Notebooks, the word appearing first as “folklore” and later in its Italianized form “folclore”, in all appearing there around a hundred times. It is often linked to a “conception of the world” belonging to “given strata of society […] not touched by the modern currents of thought”. A linkage exists between folklore, common sense and philosophy with each successive philosophy leaving a sediment of “common sense” which is then the “folklore” of philosophy, standing midway between real folklore, as it is understood, and philosophy. Several points of contact can be singled out between Gramsci’s treatment of folklore and that of a contemporary of his, Giovanni Crocioni (cf. Q 1 § 89 and its “C” text Q 27 § 1), a review of whose volume Problemi fondamentali del Folklore seems to have been one of the stimuli for Gramsci’s reflections. Both recognize the dynamic aspect of folklore – its adaption to circumstances, and also the need to study it at school level in order to go beyond it (cf. Q 12 § 2). As conception of the world and life folklore is not merely a curiosity, and something merely “quaint” but, as Gramsci observes, is “very serious and to be taken seriously” (Q 27 § 1) and moreover produces innovative effects in the strata of the population able to express their own organic intellectuals; hence, by production of a new “common sense”, culture and conception of the world, they can transform their social context. Editorial Note: see also the dictionary entry “Common Sense” in International Gramsci Journal, 4(2), 2021, 125-129
Un confronto mancato: Walter Benjamin e Antonio Gramsci
Get PDFThis is the abstract of the Italian-language review of the volume Un confronto mancato: Walter Benjamin e Antonio Gramsci. The book (Macerata, Quodilbet, 2023) publishes the proceedings of a conference in Rome on the two Marxists held in Autumn 2022 which continues explicitly the earlier Vienna conference, the contributions to which are collected together in “International Gramsci Journal” 3(4), 2020. The proceedings fall into four sections. The first one deals with the philosophy of history and historical materialism, as elaborated by Gramsci in his “philosophy of praxis”; despite different starting points and apparently different assessments of historicism, there turns out in the end to be a convergence based on an anti-determinism. The second part focuses on revolution, counter-revolution and passive revolution, taking in the questions of the political subject and contemporary situations. Subjectivity is then the theme of the third section, as forms of life appropriate to the capitalist mode of production and as regards subjects attempting to emancipate themselves from this mode. The fourth section includes the two thinker-revolutionaries’ approaches to the question of the various types of intellectual, including their conceptions of the artistic vanguards, folklore and kitsch, and the translation of experience from one country to another.This is the abstract of the Italian-language review of the volume Un confronto mancato: Walter Benjamin e Antonio Gramsci. The book (Macerata, Quodilbet, 2023) publishes the proceedings of a conference in Rome on the two Marxists held in Autumn 2022 which continues explicitly the earlier Vienna conference, the contributions to which are collected together in “International Gramsci Journal” 3(4), 2020. The proceedings fall into four sections. The first one deals with the philosophy of history and historical materialism, as elaborated by Gramsci in his “philosophy of praxis”; despite different starting points and apparently different assessments of historicism, there turns out in the end to be a convergence based on an anti-determinism. The second part focuses on revolution, counter-revolution and passive revolution, taking in the questions of the political subject and contemporary situations. Subjectivity is then the theme of the third section, as forms of life appropriate to the capitalist mode of production and as regards subjects attempting to emancipate themselves from this mode. The fourth section includes the two thinker-revolutionaries’ approaches to the question of the various types of intellectual, including their conceptions of the artistic vanguards, folklore and kitsch, and the translation of experience from one country to another
«Una natura umanizzata e un’umanità naturalizzata». Pensare con Gramsci il rapporto tra essere umano e natura
Get PDFStarting from the problem of the «objective reality of the external world» and Gramsci’s critique of Bukharin’s naive materialism, this paper discusses the relationship between human beings and nature. While ontological materialism conceives of nature independently of its relation to humanity, Marxism emphasises this dialectical connection. In this way, materialism is transformed into a practical, i.e., historical and social, materialism. Epistemological reflection thus moves onto the political terrain: it becomes a reflection on the possibilities of transforming reality and building a society in which both the opposition between man and nature and between man and man are finally resolved.Partendo dal problema della “realtà oggettiva del mondo esterno”, e dalla critica di Gramsci al materialismo ingenuo di Bucharin, questo articolo discute il rapporto tra esseri umani e natura. Mentre il materialismo ontologico concepisce la natura indipendentemente dalla sua relazione con l’umanità, il marxismo enfatizza questa connessione dialettica. In questo modo, il materialismo si trasforma in un materialismo pratico, cioè storico e sociale. La riflessione epistemologica si sposta così sul terreno politico: diventa una riflessione sulle possibilità di trasformare la realtà e di costruire una società in cui sia risolta definitivamente l’opposizione tra uomo e natura, sia quella tra uomo e uomo
Dalla rivoluzione all’istituzione: Osservazioni sulla genealogia costituzionale dell’Iran contemporaneo (1953-1989)
Get PDFIn February 2023, the Islamic Republic of Iran celebrated the 44th anniversary of the “Victory in the Islamic Revolution” of 1979. This article moves from this anniversary to analyse some of the religious, historical, and constitutional moments of the revolutionary event and tries to address, at least in part, its cultural complexity at present day. In doing so, the author combines different lectures, conferences and speeches about Iran that he has taken in recent years in very different contexts, both academic and cultural. These activities have taken place both in Italy and abroad and were the occasion for a direct discussion with Iranian scholars, students, citizens, and institutional actors from different backgrounds, positions, and mentalities. The goal of this article is to summarize the contents of those activities and the resulting debate, trying also to mediate the inexorable tendency toward polarization that characterizes the debate on contemporary Iran today.Nel febbraio 2023, la Repubblica Islamica dell’Iran ha celebrato il quarantaquattresimo anniversario della “vittoria della rivoluzione islamica” del 1979. Questo articolo prende spunto da questa ricorrenza per ripercorrere, senza pretesa di completezza, alcuni passaggi religiosi, storici, costituzionali dell’evento rivoluzionario e cercare di restituirne oggi, almeno in parte, la complessità culturale. Nel farlo, l’Autore ha rielaborato numerose lezioni, conferenze e interventi sull’Iran che ha avuto la possibilità di tenere negli ultimi anni in contesti molto diversi, sia accademici, sia associativo-culturali. In queste attività, che si sono svolte sia in Italia, sia all’estero, continua è stata la ricerca di un confronto diretto con studiosi, studenti, cittadini, attori istituzionali iraniani di diversa estrazione, posizione e mentalità, col proposito di mediare intellettualmente la tendenza inesorabile alla polarizzazione che contraddistingue il dibattito sull’Iran contemporaneo
