Annali online Unife (Università degli Studi di Ferrara)
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Il Protesilao lucianeo e il destino della sua sposa: l’ambientazione cronologica dei Dialoghi dei morti 27 e 28
Get PDFLucian dedicates the Dialogues of the Dead 27 and 28 to Protesilaus. In the first dialogue the hero tries to find out where the responsability of his destiny, that deprived him of his wife, lies. In the latter, he begs Pluto to allow him to come back among the living men for a day: so he could see his wife again.The two Dialogues are connected by the identity of the leading character as well as by a close net of intertextual references, but are different from a chronological point of view: in Dialogue 28 the hero has just arrived in Hades, while the Dialogue 27, which seems at first sight to be placed in the eternal present of the afterlife, could be placed instead at a later stage of the mythical story when Protesilaus\u27 expectations are disappointed and all the protagonists of the Trojan expedition are already dead
L’immagine della città costruita. Percezioni e linguaggi architettonici della città di Argenta
Get PDFWhat is the image of the city of Argenta? The evolutionary path of the small urban center of Ferrara today poses important questions both about its ancient form and its future structure. The years of planning produced a loss of architectural identity, where the absence of the ancient form proved to be penalizing contrary to what was hoped for in the post-war reconstruction
Giacomo Vighi da Argenta all’Europa passando per Ferrara: il punto sugli studi
Get PDFJacopo (Giacomo, Jacopo) Vighi was a painter born, around 1510, in Argenta, near Ferrara. We know only three paintings certainly ascribable to him and are all portrait, in fact he made portraits first at the Este Court in Ferrara, especially with Ercole II, then, starting from 1561 in Turin, at the Savoye Court. After the Duke Emanuele Filiberto called Vighi to his court, he was addressed toward the most important courts in Italy and in Europe (Franch, Spanish, Augsburg) where he refined his style perfectly according to the taste of in-ternational official portraiture. Thanks to new documents, it is now possible to delineate more precisely some phases of his biography and to clarify the system of models he chose to accomplish the diplomatic needs and the taste of the most important rulers of the XVI Century
CARLA DE PASCALE, Il razionale e l’irrazionale. La filosofia critica da Hamann a Schopenhauer
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Bildung as Standpoint. Philosophy of Religion as Philosophy of Culture in Fichte’s Middle Period
No full textAbstract – While Bildung, as Gadamer affirms, was in the 19th century the element in which the sciences lived, there is traditionally no epistemological ground to justify its status. This leads to an aporia: Bildung as self-cultivation is meant to be an end in itself, yet must also provide for the unity of particular sciences and their separate goals. This paper sees a solution in Fichte’s middle period via the cultivation of Attention, allowing one simultaneously to stay within the realm of Bildung and conceive of the particulars that are its manifestations. Attention first appears in the Wissenschaftslehre (1804), where it is an existential mood and prerequisite for entering the system. Varying degrees of it then come to qualify the standpoints found in the Anweisung zum Seligen Leben (1806). Finally, in the life of the Anweisung’s Johannine Christ and the finished Scholar of the Über das Wesen des Gelehrten (1805), Fichte presents us with a model of Bildung grounded in Attention, one whose priorities are transmission and initiation
Comunicazioni interpersonali e istituzioni nell’idea fichtiana di Bildung
No full textThe essay looks to analyse the social, political and ethical function of Bildung, from the analysis of some legislative guidelines on contemporary education and teaching to Fichte\u27s approach. The paper continues with his analysis of the present age and, through some suggestions of his philosophy, it looks to underline that in Fichte’s transcendental philosophy it is possible to trace a global and intersubjective tension to change the status quo, because at the hearth of the education and training there are an exercise of freedom and reflection and a moral union of theory and practice. Fichte’s theory of the Bildung integrates community and institutional level of communication and education to an intimate plan of self-determination.Il contributo intende analizzare la funzione sociale, politica ed etica della Bildung, partendo dalla disamina di alcune direttive legislative in merito all’educazione e alla didattica dell’epoca contemporanea per poi analizzare l’approccio di Fichte al tema. Il contributo prosegue con la sua analisi dell’epoca presente e, attraversando alcuni luoghi della sua filosofia, intende sottolineare che nella filosofia trascendentale di Fichte è possibile delineare una tensione globale e intersoggettiva al cambiamento dello status quo, giacché essa pone al centro dell’educazione e della formazione l’esercizio di libertà e riflessione e una unione morale della teoria e della pratica. La teoria della Bildung di Fichte integra il piano comunitario e istituzionale di comunicazione e di formazione e il piano intimo dell’autodeterminazione
Storie per cambiare
No full textThe focus on lgbtqia+ minorities, even from a pedagogical viewpoint, seems to have an affiliation with the Women’s Movement, in the sense of a critical philosophy of the male interpretation of reality which is falsely defined as neutral. The transition from a univocal to a dual vision of the world has opened the way to multiple views, and to the emergence of several different meanings that can be legitimately associated with a word. The present time can be defined as an interlude during which major changes are taking place, changes that various fields of knowledge and education have the task of interpreting and passing on. New narratives must exploit the heritage of interpretation and stories that overlap and are intertwined with the traditional ones. The contribution ends with a reference to the phenomenon of the Neapolitan “femminielli” (homosexual males with markedly feminine gender expression in traditional Neapolitan culture), an example of a (sub-)culture that exists within the context of traditional culture but also one that is extraneous to the duality that connotes it. The contribution is a general reminder of the opportunities for change that minority cultures and the freedoms they embody represent for everybody.L’attenzione, anche pedagogica, alle minoranze lgbtqia+ appare filiazione del Movimento delle Donne, inteso come filosofia critica dell’interpretazione maschile della realtà, falsamente definita neutra. Il passaggio dal pensiero unico alla visione duale del mondo ha aperto il varco alla molteplicità, all’emersione di plurali differenze, legittimate alla parola. Il contemporaneo può essere definito come un frattempo in cui si stanno attuando profondi mutamenti, che i saperi e l’educazione hanno il compito di interpretare e trasmettere. Occorre che nuove narrazioni si avvalgano di un patrimonio interpretativo e di storie che si sovrappongano e intreccino alle tradizionali. Termina il contributo un riferimento al fenomeno dei femminielli napoletani, esempio di una cultura vissuta nell’alveo di quella tradizionale ma estranea alla binarietà che la connota. Il richiamo generale è alle opportunità di mutamento che le culture delle minoranze, le loro libertà rappresentano per tutti.
La competenza: valore e risorsa della persona
No full textThe present contribution aims at understanding whether and to what extent competencies can be a resource of and for an individual. The assumption is that they are a value, in themselves and in relation to different cultures. Competence is a complex concept that refers to something deep within subjectivity, involving a multiplicity of contexts. The idea behind it all is that competencies become a resource, once recognized and declined; they “transform” and graft learning and growth processes and accompany the formation of human beings amid reflection, relationship and experience. Competence is configured as a process which, in a plastic way, links people to the world through action. Having competencies or being competent? The two dimensions are not contradictory, but they require to be combined with a virtuous lifelong educational process. The aim of the educational-training system is to design and implement curricular paths which promote critical competencies in those being educated, develop the ability to deal with problems, solicit operational dimensions, give meaning to personal identity and cultural belonging, solicit personal autonomy and creativity, freedom of choice, as well as the assumption of responsibility.Il presente contributo si propone di comprendere se e in quale misura le competenze possano configurarsi risorsa della e per la persona. Il presupposto è che esse abbiano, di per sé e in relazione alle diverse culture, valore. Competenza è un concetto complesso che si riferisce a qualcosa che si colloca nel profondo della soggettività, implicando una molteplicità di contesti. L’ipotesi da cui si prendono le mosse è che le competenze diventano risorsa se riconosciute e declinate; “trasformano” e innestano processi di apprendimento e di crescita e accompagnano la formazione dell’uomo tra riflessione, relazione ed esperienza. La competenza si configura come un processo che connette in modo plastico il soggetto al mondo attraverso l’agire. Avere competenze o essere competenti? Le due dimensioni non sono in contraddizione, ma richiedono di essere coniugate in un processo educativo virtuoso lungo tutto l’arco della vita. Il sistema educativo-formativo ha il compito di progettare e realizzare percorsi curricolari che promuovano negli educandi capacità critiche, sviluppino capacità di affrontare problemi, sollecitino dimensioni operative, conferiscano senso all’identità personale e all’appartenenza culturale, sollecitino l’autonomia e la creatività personali, la libertà di scelta e l’assunzione di responsabilità.
Covid-19 e nuove povertà. Esiti informalmente educativi della pandemia
No full textThe pandemic of Covid-19 brings some new elements on the social scenario. These new elements are invalidating consolidated convictions and interpretations of our daily life. However, the pandemic, sometimes, proposes itself as something that falsely opens new scenarios. In fact, thanks to this emergency situation (expertly exploited), the pre-existent neoliberal social structures seem to obtain legitimacy rather than critics. However, over the time, even before this pandemic, these neoliberal structures have produced a precarious widespread culture, social vulnerability and multiple processes of impoverishment. This essay proposes a pedagogical reading of some of these educational cultural continuities, trying to show the consequences in terms of (singular and collective) learnings which could influence the lives in the territories and that could strength and widely expose to some situations of poverty.
La pandemia di Covid-19 sta portando sulla scena sociale elementi di novità, che stanno invalidando convinzioni e interpretazioni consolidate della nostra vita quotidiana. Tuttavia, si sta proponendo anche come un qualcosa che, in alcuni casi, fintamente sta aprendo nuovi scenari. Sull’onda emergenziale (sapientemente sfruttata), infatti, sembrano trovare legittimazione, piuttosto che critiche, gli assetti economico-sociali neoliberisti preesistenti, che hanno nel tempo prodotto una cultura diffusa precarizzante, favorente, già prima della pandemia, vulnerabilità sociale e processi di impoverimento molteplici. Il saggio propone una lettura pedagogica di alcune di queste continuità culturali educanti, provando a leggerne le conseguenze in termini di apprendimenti (singolari e collettivi), condizionanti le vite nei territori, rafforzanti ed esponenti in maniera diffusa a situazioni di povertà.