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Continuity and timeliness of the Risorgimento The good life

The proclamation of the Kingdom of Italy (March 17, 1861) marked the end of a long wait, the 'realization of a dream', which occurred at different times and in ways most successful and widely unexpected, but strongly desired by those who were the closest advisors and prepared the conditions: Mazzini Action Party, the National Society of Manin, Garibaldi, flour, and the Count of Cavour, who was the secret inspiration.
The Italian revolution, the process which was given the name 'Renaissance' was, in fact, started much earlier, at the end of the eighteenth century, when the 'Italian Jacobins', inflamed by radical ideas and political and social changes introduced by the French Revolution, they realized the limitations of the reform of the principles 'enlightened' and understood that the necessary conditions of freedom and progress, in the peninsula, were the unity and independence of Italian people from foreign domination: what were the Austrian Empire or the French Republic.
The 'people' Italian, the nation, Italy as an idea and feeling existed for centuries and had their roots in the unity of language, culture and life, sharing a territory, a common history. This, despite the multiplicity and division policy which, for centuries, was the negative characteristic of the Italians and was perceived as such because the root cause of rivalries and incessant struggles between states and the consequent fall of the peninsula under the rule of national foreign powers: the Spaniards, the French the Austrians.
was Machiavelli in the sixteenth century, questions were raised about the creation of a single Italian state, which he wanted modeled on the Constitution of the Roman Republic and featuring an army of people able to defend its borders, even if they have entrusted the implementation to a "Prince" demiurge, with great political virtues. But it was for the moment, only a hypothesis generation, born from his acute mind a scholar of political events, which clashed, however, with three opposing forces: the political oligarchies, social and economic effects of various Italian states, particularistic ideologies, the Church, which took advantage of that division for its ambitions of absolute dominion over temporalistic conscience and his claims, based on deception of the false 'Donation of Constantine', and, therefore, the fed, organic establishing alliances with the political power to the detriment of freedom.
was the French Revolution, that breaking up the feudal structure and the regime of privilege of the nobility and clergy, in the name of three words 'liberty, equality, fraternity' (guiding ideas of any civilization worthy of the name), gave the young 'Jacobins' Italian surge and the belief in a possible ransom and 'revival' of the nation. The unity and independence of Italy passed, in fact, from the sphere of pure desire to ground the concrete facts of political struggle and revolutionary period in 1796-99, helped in part and together hampered by the presence of French arms in Italy.
The patriots of all the Italian States, found themselves under the single tricolor flag, which symbolized the spiritual unity and was inaugurated January 7, 1976 in Reggio Emilia, where, with the union of the four cities of Reggio, Modena, Bologna Ferrara, affrancatesi ducal and papal domination, the Republic had risen Cispadana: 'the first of the new democratic state Republican Italy' (Louis Salvatorelli).
Against clichés prevalent today, while preparing a celebration of 150 years of the Italian State, ambiguous, and skin tones populist - almost a celebration of the World Cup, the feeling was unitary, since then spread to all classes regionalistic and knew no bounds. Lombardy, where he instituted before the Cisalpine Republic and then the Italian Republic and the subsequent Napoleonic Kingdom of Italy, was the region where the national aspirations found one of the main land of culture. In Milan Melchiorre Gioia won the competition held by the Lombard with a dissertation, which demonstrates that the time was ripe for the formation of a single Italian state, independent, free and united Republican. And Venice, which now seem to prevail over the pro-Hapsburg nostalgia, suffered a real trauma for the betrayal of Napoleon at the peace of Campoformio, as witnessed by Ugo Foscolo.
How the South is the vain and misguided attempt at journalistic history, openly biased and instrumental, to accredit the occurrence of southern populations as anti-French riots against foreigners. Be, then, against the French, it meant encouraging the Austrian hegemony. To exit from the dilemma the only way was that taken by the Jacobins, who entertained with the French a dialectical relationship, given that their main intention was to break the feudal domain and in the short-lived Neapolitan Republic, set the subversion of the feudal system, which failed to achieve, and that was subsequently implemented in 1806, in fact, by the French. The Sanfedism was and remains an obscurantist and retrograde reaction, despite the contrary opinion of the 'revisionists'.
Historical revisionism, in its most serious, has the merit of bringing the focus of the reasons for those changes are overridden by the incessant motion of the story. And, in this case today we know that in the revolt of the people from Calabria and Naples Lazzaroni, suborn by Cardinal Ruffo, as well as the so-called 'bandits' post-unification, there were needs for survival, justice and empowerment, which can not be underestimated in any way and know the limits inherent innovative processes that developed during the nineteenth century. But the fundamental coordinates of history can not be blacked out and put in the cellar.
No revisionism can make us forget that the Renaissance was the historical process through which, in Italy, was passed the social-political system of feudalism with all its accompanying moral and material oppression of the people and the new state unit - which was the major outcome, with all the compromises that were necessary to achieve it, with all the shortcomings that have influenced heavily to this day, the life of the nation, has transformed from Italians in subjects free citizens, equal before the law. Of course civil equality was only the first important step in a journey that is still largely done and it still has as goal to be achieved, economic and social equality, that 'freedom right', ie, that it was in Mazzini's democratic aspirations and achieve. But in the meantime, you should mark the distinction between el Risorgimento 'Antirisorgimento perennial, which now regains strength through blocking forces of the traditional mental and social conservation.

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Without religion, there can be a good life?
Within the Catholic world opinions on the merits are not uniform. There are those who rule it out, whereas religion as a unique foundation and substance of the moral life and some people, however, knows that you can live virtuously even outside of the communion of believers, as long as you respect the 'natural law', conceived as an immediate expression of divine will.
a question, this one, which dates back to the first claim of Christianity, when we questioned the fate after death of the pagans, who lived in ignorance of the new religion. Dante chose Virgil as a teacher and guide into the realms of the afterlife, without an affirmative answer to the question would only access to Paradise, as a sign of the limits and, together, the fragility of a morality based solely on the nature and reason human and not due to lack of subjective awareness, his transcendent principle.
But things are not true.
After the Kantian reduction of the "Religion within the Limits of Reason" (1793) report the religion and moral is to be radically reversed: one can be virtuous, but being believers, but the 'faith' in God and practice a religion are not in themselves guarantee a way of life that can be called 'moral'. So much so that, often, the love of God and the duty of obedience to the ecclesiastical regulations come into conflict with the spontaneous and more authentic voice of conscience, introducing incurable and agonizing conflicts.
Despite the continued indulgence of the traditional position, which led Kant to see religion in the necessary support of the moral life and prevented a final deliverance, after the conquests of criticism, it became increasingly clear, and today it is difficult to refute, that the ' moral experience is a field in which is exercised, exclusively, the sovereignty of man and the principles, maxims, laws, evaluations within its sphere of relevance are therefore absolutely autonomous and free from any 'faith' in a transcendent reality.
Conscience becomes, indeed, the yardstick of those religions that have originated in different times and contexts, the universe of men. Under that provision, we consider, for example, the monotheistic religions as more advanced than the animistic and polytheistic, and among the monotheistic religions, we consider the Christian religion as the most responsive to the ethical principle of understanding of others and the consequent cohabitation rule that requires mutual understanding, respect and friendship among men.
The representation of God the person, the God who enters history, becomes human and offers himself as sacrifice for the redemption of mankind, however, corresponds to the naive need to give an objective consistency and a reference to the ontological need more morality, which, in contrast, looks not just an awareness, throughout the history of individuals and communities, is setting up its own power and live permanently and completely resolved in the conscience of every person, expressed in the choice, and free all free, of human individuals. To know what
the duty of acting in certain situations there is no need, therefore, the 'faith': just ask, with a heart free of prejudices, on what is the best choice consistent and appropriate to the foundational principle of morality, the principle is, that our freedom should not hamper the freedom of others and indeed to promote, within a framework of mutual compatibility of the many projects of life, being the good life of a rich and happy is good for everyone and not a privilege for some predestined . And if there are situations of extreme uncertainty, where it is more difficult to decide how to act among the possible alternatives, it should eventually take full responsibility of our actions, reflecting the risk of error and repentance, except where they are clearly contrary to the laws of your country and from pure motives are selfish and utilitarian.
E 'hardly necessary to observe that the laws and human laws, as well as the so-called' natural laws' and alleged 'divine laws' shall be subjected to the test of moral conscience, and when they do not conform to the protection and the promotion of universal human rights, namely his own content, should be fought with the most morally appropriate means, including that of open rebellion, Locke theorized that with the beautiful metaphor for a final "appeal to Heaven. "
In conclusion, there is no need to 'convert' religious to live a good life, even in a world full of tensions, contradictions and confusion that it is global. Nor should we fear comes the much dreaded 'relativistic' and 'hedonistic' in consequence of the general process of 'secularization' (and by whom? Perhaps the billions of human beings, kept in conditions of poverty, misery and subjugation restricted to elites and obsequious world, greedy for wealth, power, luxury and worldly pleasures?).
The excess of consideration given by J. Habermas, religion, as an important factor of social cohesion, suggested to be too pessimistic analysis of contemporary reality, closely resembles the doctrine of 'double truth' and represents a failure and a retreat, a philosopher by training Marxist than the essence of humanistic and empowerment of modernity.
On the other hand, the invitation, a few years ago, the Roman Pontiff in the world of non-believers to live 'as if God exists', to avoid the pitfalls of moral relativism, not about falls and obscures the fact that the relativism is true of many religions, anchored in certain representations of reality and incompatible transcendent and between which no dialogue is, in hindsight, it is possible, but only a mutual denial of their truth in the name of faith.
If today, unlike in the past, wars between religions explode rarely and sporadically, and the various churches have adapted to more or less peaceful and tolerant coexistence, this is due to the prevalence of a common consciousness of the emerging over and above their own particularity, one will, and not determined by any faith, is the only true power is capable of unifying the world and provide hope in a global civilization.
Nothing is good, if not good will.

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For The Devil eyes open

Some of my reflections on the belief in miracles and the devil, or, in hindsight, the use of propaganda and intimidation that the Church of Rome is in times of political crisis more acute - Following its historic vocation of the main ideological bulwark of the conservative forces in Italy - have caused on these pages, answer tones and altered by a rather hostile 'theologian' Crotone.
Meanwhile, I thank him for the attention, although I now see that a 'cultural debate' between citizens of a democratic and secular state, between partners of a free country, as harsh and radical ideas of the contrast can be compared, must set aside reference to people who support them, respectively. In fact, he will agree at least that is elegant not disagree with statements that are considered erroneous trying to belittle the person who sets out.
I do not have the chance to meet my contradictory (at least I do not think I can not remember) and he, instead, considers to meet me and identifies me as 'intellectual', as 'Dean' and as belonging to a 'well-known parish'. I have to correct it. 'Intellectual', in my opinion, is a generic qualification that unites all human beings as thinking beings (including theologians) and does not define a specific category, since what matters, after all, are not the individual stories of people thinking, but I think the truth is that anyone can think of, regardless of culture and studies . 'Dean' I have been, and now that they are no longer, I hope not to have to bring this brand to life. But above all, do not belong to any church or religious or secular, not that I make a boast, but true. Finally, the sermon (or 'lecture') is not the kind of communication that usually attend, and my intention was only to express, albeit in a vibrated, a position, I do not think that is farfetched or outrageous in a pluralistic society is, or should be, one in which we live.
arrived at the beginning of the seventies, with a fairly short stretch of road now in front of me, having always cherished the desire to understand and exercised my opinion on the various representations of the world and society that human communities build, enrich, change , fit - just like they do with their homes and cities - to make sense and order to their lives and experience, I am happy to be confirmed in the belief gained at a young age and free to express themselves, without bosses who make account and not idols, more or less powerful, before whom 'kneel' (decline, therefore, for me, the 'call in the final peroration of' response ').
repeat, in reverse, with strength, my personal belief that all religious beliefs and superstitious beliefs, all of which I see no difference between either of 'essence' or the 'way' - belong to childhood and humanity religious education takes place in the 'mother' or 'seminars' or, what is more serious, is conveyed, as unfortunately happens in Italy, through institutional channels of the school and State television, encourages the persistence of naive and uncritical modes of thought, preventing the passing of that phase of confusion and lack of distinction between the inner and the outer world, between fantasy, imagination, dream and reality, which Jean Piaget has described as typical of 'realism' child (ie the tendency of their children, considered as real ghosts and hallucinations that arise from an emotional world not yet under control).
grow, become adults, it means, instead, learn to live ' with open eyes' : not closed in the face of continual and surprising revelations of the nature and history, like the' dogmatic ', which, like spiders, only to draw the threads of their own presumed to know, or narrowed, as the preference for' mystics', always searching in vain for an ecstatic experience that propels them towards a leap in the size of the 'supernatural', which in reality is nothing more than an 'idea fictitious,' as, Cartesian, you may call the human mind without any feedback in the experience.
know, in fact, is, essentially, want to see clearly and without bias the facts right. The sight and other senses - he said it also Tommaso Campanella - are the irreplaceable organs of knowledge, as well as the mind is the processing center and connecting the many and varied contents of experience. Science does nothing but bring before our eyes and our attention that is not perceptible 'naked eye' (alone and, therefore, to our present consideration), amplifying with special tools (mechanical, optical, electronic and so on. ) the sensible horizon and expanding the field of mental activity by means of testable hypotheses.
But in any case there can be no knowledge beyond the experiment and the experiment, not because of an inherent limitation of human intelligence, as they wish to believe, but for the simple fact that beyond the world 'visible', as well as past experience, present and future, there is nothing you know: there is nothing .
It makes a certain impression that, after five centuries of modernity, there are still some who exalts the 'dogma' - that is, the unthinkable , in which, throughout history, have made, but only through compromises only verbal disputes and cultural conflicts of power between men in the flesh-and consider the knowledge that demystifies and denies it, as an 'accursed fruit', forgetting, thereby, how to claim that every man has the right to communicate with other simple truths of common sense, have suffered, from the Church of Rome, persecution, imprisonment, torture and the stake.
fanaticism does not belong, in fact, only the Islamic world, is an intrinsic component of all religions and has its roots in the various priestly caste and power systems, which they created and based on the assumption that there is a privileged through which only their ministers derive the Truth, whose self-proclaimed guardians and authentic interpreters.
Within the Catholic world has acted and acts, fortunately, the great Christian teaching of love of neighbor, which over the centuries has attenuated the doctrinal rigidity, and through spontaneous movements of popular origin, such as the Franciscans, has partly offset the oppressive combination of ecclesiastical power with the dominant political and economic oligarchies. But today we live in times of restoration and reactionary ideology, based on ethno-religious, is taking shape, threatening the civil achievements of liberalism, democracy lacismo (as superior rule of coexistence between different opinanti). This is why every citizen who is linked to the standards of civilization to which our country seemed much, though with difficulty, which began in the sixties, together with the Church of John XXIII and Vatican II - he must feel their voices, although the most dissonant and unpleasant.