Antonio Malo - Profile on Academia.edu (original) (raw)

Papers by Antonio Malo

Springer eBooks, 2022

The notion of digital metaphysics may initially seem paradoxical from a philosophical standpoint:... more The notion of digital metaphysics may initially seem paradoxical from a philosophical standpoint: how can a digitally sustained and exclusively online reality possess ontological significance? Yet, the pervasive role of digital communication in contemporary life, coupled with the analytical capabilities of artificial intelligence, gives rise to pressing ethical concerns. These challenges intersect with metaphysics, anthropology, and theology, particularly in questioning the nature and reality of virtual relationships and the epistemological frameworks required for the responsible management of big data. As AI and social media capitalize on human relationships—turning them into the actual product—fundamental questions emerge: Who owns a relationship? Who holds the rights to symbols and language? Addressing these questions demands a deeper examination of the symbolic, anthropological, and metaphysical dimensions of human interaction in the digital age.

articles by Antonio Malo

Acta Philosophica Published issues Vol. 15 (2006) issue 1

Convinced that anthropology constitutes the nucleus of K. Wojtyla's thought, the author attempts ... more Convinced that anthropology constitutes the nucleus of K. Wojtyla's thought, the author attempts to discover what kind of anthropology is at the basis of Wojtyla's philosophical writings and the implications of that anthropology. The analysis of the basic structures of Wojtyla's anthropology (the experience of that which occurs and that of action, the structure of the person-act, the transcendence of the person in truth, gift, etc.) leads the author to hold that Wojtyla's philosophy can be considered a coherent metaphysics of the person since the person who acts is not just the method (the conscience of the action), but also the object of study and, above all, the end, that is, to know and to make known to the person his special dignity. Regarding the contribution of Wojytla's anthropology, the author identifies two central themes: the relationship between person and act, and relationality. Regarding the former, Wojtyla effects a synthesis of metaphysics of being and phenomenology: the person is not relative to his acts, because he is a suppositum; nonetheless, the person is in close relationship to his acts. If it were not for these acts the person could not even know himself as subject and could not perfect himself as a person. Regarding the latter, Wojtyla sustains that the person is not person in the singular but in the plural, since each person is in relation with all the others, and this is shown from the phenomena of participation, solidarity, and, above all, donation. The author concludes by sustaining that the multiplicity and the original relationality of the person is one of the aspects of Wojtyla's anthropology that would be worthy of further study.

tempi di Aristotele 1 . Sia corretto o meno il giudizio di questi pensatori sulla storia filosofi... more tempi di Aristotele 1 . Sia corretto o meno il giudizio di questi pensatori sulla storia filosofica dell'affettività, è innegabile il grande interesse che questo argomento ha destato nei filosofi delle più differenti epoche e delle più svariate dottrine: incominciando dai pensatori greci, come Platone, Aristotele e Epicuro e dai latini, come Cicerone, Seneca, Sant'Agostino, per poi continuare con gli scolastici medievali -San Tommaso, Giovanni de la Rochelle, San Bonaventura, ecc. -con i pensatori rinascimentali -Luis Vives, Huarte de San Juan, Cureau de La Chambre, ecc.con i filosofi della modernità -Cartesio, Malebranche, Spinoza, Kant, Hegel, ecc.

To access to the emotion we have a two-way: the internal experience that allows us to analyze and... more To access to the emotion we have a two-way: the internal experience that allows us to analyze and evaluate the feeling, and the external one that allows us to observe the outside manifestations. Both experiencies, despite their usefulness, cannot be used separated; they have to be together. However, the connection between these two experiences must not be explained in terms of efficient cause, but in terms of intentionality and affection: an affection that is intentional and intention that is affective.

Si conclude, con la Poetica di Aristotele, la storia complessa dell'idea greca d'imitazione e del... more Si conclude, con la Poetica di Aristotele, la storia complessa dell'idea greca d'imitazione e del termine mimesi. Alla concezione platonica di mimesi come rappresentazione della realtà, lo Stagirita aggiunge la concezione pitagorica di mimesi come espressione del carattere interiore dell'artista l . Questo duplice aspetto che la mimesi presenta nella dottrina di Aristotele, ha attirato sulla sua teoria poetica le critiche di filosofi, teorici dell'estetica e poeti di ogni epoca. Per alcuni, Aristotele è troppo platonico, poiché fa dell'imitazione una semplice copia della realtà; invece, per altri, lo Stagirita non si riferirebbe a un'imitazione della realtà, ma a una ricreazione soggettiva di carattere strettamente razionale. L'intendere la mimesi come copia è proprio del pensiero di Platone, piuttosto che di quello di Aristotele 2 . In Platone si concepisce la mimesi come copia, poiché non c'è continuità tra il mondo ideale e quello sensibile: il mondo ideale è reale, mentre quello sensibile è una pallida somiglianza. L'arte, nel prendere come modello le cose sensibili, viene a essere una copia di una copia. Per questo -

Is it possible to think of the gift philosophically? How should we think of the gift in a world t... more Is it possible to think of the gift philosophically? How should we think of the gift in a world that seems to be regulated only with economic rules? These are two of the main questions that are treated in this essay. In order to deal with them, the author analyzes Jacques Derrida's deconstruction of the gift and Jean-Luc Marion's notion of givenness. Derrida and Marion are in agreement in refusing intentionality as an essential element of the logic of gift because for them intentionality is always connected with economy.

Background The author points to a possible mediation between a vision of the human body as someth... more Background The author points to a possible mediation between a vision of the human body as something sacred and thus completely unavailable, and that of liberal genetics, which sees the human body as the pure space wherein to use one’s freedom. The author specifies this possible mediation, pointing out to the relative availability of the human body; something which is based on the fact that both entities, human body and freedom, are two realities ethically and anthropologically coimplicated. Every person ought to discover in every human body (one’s own and that of others) a gift in whose presence a duty arises. I have the same duty before any other human body as before my own, because both of them are always accepted by a third person. Therefore, this third person is the origin itself of accepting the body as a gift. The relative unavailability of the body does not depend on biological, sacred or ideological matters, but on a reality that is the very basis for just relations.

By means of my present paper I wish to make a contribution in the field of philosophical theory o... more By means of my present paper I wish to make a contribution in the field of philosophical theory of the action. Thus, starting from a reflection on the theory of action in K. Wojtyla, I shall attempt to identify some of the essential traits of human action, namely: novelty, self–determination, and communication. I will seek to demonstrate that these are essential characteristics in a two–fold way: first, by discussing the deviations that their denial and/or diminution intrinsically carry; secondly, by exploring how their integration is the keystone that allows for a theory of action to be compatible with a perfecting development of the person. Finally, I will argue as the underlying position of my thesis that the highest of summits to which human action is directed is to be found in communicating perfection to each other.

A través de un análisis histórico-lingüístico, el autor muestra que el ‘perdón’ es una perfección... more A través de un análisis histórico-lingüístico, el autor muestra que el ‘perdón’ es una perfección del don: un don capaz de repetirse y de engendrar otros dones, como la regeneración del culpable. Esta se manifiesta en dos ámbitos. En relación al ofensor, el perdón rompe la necesidad unida a la culpa, sobre todo en lo que atañe a la venganza; al quebrar la necesidad de los procesos naturales, abre espacio a la novedad: el culpable, perdonado, deja de verse como esencialmente injusto. En relación con el ofendido, el perdón induce a promover la gratuidad, el agradecimiento y la confianza en las relaciones humanas. En definitiva, el perdón lleva consigo una visión diferente de la realidad: no ya como círculo del eterno retorno de lo mismo, sino como Historia en la que las personas deben perfeccionarse, gracias también a sus culpas ya perdonadas.

Cercar di scoprire i precendenti storici dell’idea di desiderio sembra, per lo meno ad un primo s... more Cercar di scoprire i precendenti storici dell’idea di desiderio sembra, per lo meno ad un primo sguardo, un compito non solo difficile ma addiritura impossibile, perché i termini greci di orexis e di hormé che, in qualche modo, potrebbero corrispondere al termine desiderio, appaiono concettualizzati tardivamente nella storia della filosofia greca. Infatti, il vocabolo di orexis, derivato dal verbo origo (‘tendere’) acquisisce il significato tecnico di appetito, ovvero desiderio, grazie alle riflessioni di Aristotele, mentre quello di hormé, derivato dal verbo hormáo (‘mettersi in moto’, ‘spingere’), anche se esisteva già con l’accezione di spinta e di movimento impulsivo, ricevette il suo significato tecnico di desiderio tramite la riflessione dei filosofi della Stoa.
Ma, nonostante la molteplicità di termini impiegati dai primi pensatori greci per riferirsi al desiderio (thymós, kardia, eros, ecc., sono soltanto alcuni dei nomi più usati) e il loro ampliamento o restrizione di significato operata dai diversi pensatori, è possibile dimostrare che si stia facendo riferimento ad una medesima realtà, le cui note essenziali verranno alla luce nel corso di queste pagine, specialmente nella parte dedicata a Platone.
L’obiettivo di questo studio, perciò, non è quello di stabilire i confini tra i diversi termini, perché ciò sarebbe piuttosto un lavoro filologico, bensì quello di mostrare come, al di là dei termini impiegati e del loro significato nelle differenti dottrine filosofiche, c’è una continuità di pensiero in tutti questi autori, derivata dal riferimento ad una realtà di cui tutti gli uomini hanno esperienza. La scelta della tesi platonica come nucleo di questo studio proviene dal fatto che, oltre ad essere una sintesi geniale delle intuizioni precedenti, essa tenta di risolvere gli importanti problemi d’indole antropologica ed etica messi in luce dall’analisi del desiderio, specialmente il rapporto tra i diversi desideri umani e la possibilità o meno di ridurli ad unità, cioè di integrarli armonicamente.

Per mezzo del presente articolo desidero dare un contributo nel campo della teoria filosofica del... more Per mezzo del presente articolo desidero dare un contributo nel campo della teoria filosofica dell'azione. A partire da una riflessione sulla teoria dell'azione in K. Wojtyla, penso di aver individuato tre tratti essenziali dell'azione umana: la comunicazione, l'autodeterminazione e la novità. Cercherò di dimostrare che queste sono le caratteristiche essenziali in un duplice modo: in primo luogo, discutendo le deviazioni cui il loro rifiuto e /o diminuzione danno origine; in secondo luogo, esplorando come la loro integrazione è la chiave che permette una teoria dell'azione, compatibile con lo sviluppo perfettivo della persona. Infine, indicherò la posizione sottostante della mia tesi: la vetta più alta cui è diretta azione umana è rinvenibile nella comunicazione di perfezione personale.

Un vecchio amico mio è solito dire: «le idee sono come le ciliegie, se ne prendi una, ne prendi m... more Un vecchio amico mio è solito dire: «le idee sono come le ciliegie, se ne prendi una, ne prendi molte». Forse ciò accade perché, come le ciliege, le idee sono legate da nessi, che, sebbene ad un primo sguardo non si riescano a cogliere, sono reali e a volte anche capaci di offrire la chiave per comprendere il loro contenuto. Nel caso della creatività e della religione, il loro legame è ancora più difficile da scoprire perché si basa su una realtà nascosta e, perciò, tante volte negata: la spiritualità umana.

The purpose of the examination of the Aristotelian texts is not to indicate the meaning that has ... more The purpose of the examination of the Aristotelian texts is not to indicate the meaning that has the word poiesis according to Aristotle, but rather to indicate a certain paradox traceable in its concept of poiesis. This is due, as I will attempt to show, especially to a rigid vision of the distinction between immanent action and transient action, as well as to a human conception of love as desire. I think that in the Aristotelian theory of poiesis these two aspects may disappear if - as claimed by Christianity - love is primarily the act of giving.

Judging by the reviews, the novel has neither aesthetic qualities nor noteworthy literary values.... more Judging by the reviews, the novel has neither aesthetic qualities nor noteworthy literary values. Hence the surprise of the experts at the overwhelming success of the book among people of all social and cultural conditions. Perhaps what the critics have not taken into account is something very simple: a literary work is sometimes the epiphenomenon of a new sensibility. It seems to us that the main merit of the novel consists precisely in raising and trying to give an answer to the problem of authenticity, which is presented as pressing to the man of today.

The subject we are about to tackle is of great complexity, since it is a question of establishing... more The subject we are about to tackle is of great complexity, since it is a question of establishing the relationship between three spheres of reality that apparently have little to do to each other, especially as regards the last one, that is, affectivity. Trying to identify the essence of these three realities and see their connections is a task more suitable for a broad-based research work than for a short article. Therefore, we will not try to rigorously analyze the essence of these three realms of reality, but we will only indicate some more or less known features that will allow us to show how human nature is open in a necessary way to culture and how, the latter is always based on nature, which in turn can modify to a greater or lesser extent. It is precisely on this complex and dynamic structure of human reality where affectivity is inserted.

Life is made up of paradoxes. One of these is listening: we all want to be listened, but we rarel... more Life is made up of paradoxes. One of these is listening: we all want to be listened, but we rarely listen to others. Certainly, our society could be blamed for this, since with its frenetic pace, the pursuit of effectiveness at any cost, noise, stress and aggression makes it difficult for us to stop and take the time to try our hand at this difficult art. 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.

Agatha Christi writes in one of her novels: “Instinct is a wonderful thing; it cannot be explaine... more Agatha Christi writes in one of her novels: “Instinct is a wonderful thing; it cannot be explained and must not be ignored ". The question of instinct is, in fact, one of the most controversial, because it concerns the operations of animals, especially the more advanced ones, which are characterized by a high degree of complexity. Instinct is not only a much debated topic, but also a transdisciplinary one, since it must take into account biology, physiology, psychology, philosophy and, in the case of man, the other sciences of the spirit, such as sociology, cultural anthropology, linguistics, religion, etc. In this short essay I will try to investigate the philosophical foundation of the animal instinct, as well as its differences with regard to human tendencies, from which we can discover a series of important consequences for philosophical anthropology and ethics. But first I will make a brief summary of the different theories concerning some issues related to instinct, both from the point of view of the experimental sciences and from a philosophical point of view, in order to obtain the essential elements.

Organon, 2013

In his dialogue with classical and modern philosophy, K. Wojtyla supplements the objectivist Aris... more In his dialogue with classical and modern philosophy, K. Wojtyla supplements the objectivist Aristotelian teleology and corrects the reductive subjectivism of Cartesian origin. The radical trait discovered in human action consists neither in the mere exercise of a rational potency nor simply in the possession of a presence of oneself. Rather, it consists in the experience of being a person who acts and, as a result, of simultaneously knowing oneself as the source of the action and the being transformed by the very action.
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.

Acta Philosophica, 2001

The subject that we address in this article is of great complexity, since in It are involved impo... more The subject that we address in this article is of great complexity, since in It are involved important questions about the method and object of Anthropology: what is the statute of Anthropology as a philosophical discipline, i.e. what is its place within the philosophical knowledge, especially those of metaphysics, theory of knowledge and ethics? what is the most suitable method for enter the study of the human person? We realize that the detailed analysis of these two questions and the attempt to offer an answer are beyond the confines from an article and perhaps even from a monographic study.
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.

Springer eBooks, 2022

Acta Philosophica Published issues Vol. 15 (2006) issue 1

Organon, 2013

Acta Philosophica, 2001

Los conceptos de felicidad, virtud, sumo bien y deber moral, que con tanta frecuencia aparecen en... more Los conceptos de felicidad, virtud, sumo bien y deber moral, que con tanta frecuencia aparecen en el epistolario de Descartes, sugieren la posibilidad de examinar la ética cartesiana a la luz del actual debate entre ética teleológica y deontológica. En el presente artículo trataremos de dilucidar cuál es la aportación de Descartes a esa polémica, subrayando algunos aspectos de su pensamiento que pueden ser ulteriormente desarrollados con fruto. Con el fin de analizar la propuesta ética cartesiana en su dimensión histórica, confrontaremos sus presupuestos y soluciones con las respuestas dadas por algunos filósofos, especialmente Aristóteles, Kant y Apel. LA TELEOLOGÍA ARISTOTÉLICA El planteamiento teleológico se encuentra ya establecido por Aristóteles en la Ética Nicomaquea. Podría resumirse del siguiente modo: 1. El hombre, en sus acciones, tiende siempre a determinados fines que se configuran como bienes'. 2. Para evitar un proceso al infinito, que lleve de un bien a otro bien, debemos pensar que todos los fines a los que tiende el hombre son en función de un fin último que, por tanto, es un bien supremo2. 3. Como a través de la acción, el hombre alcanza un fin o una determinada perfección de su naturaleza, el sumo bien corresponderá a la mayor perfección que la naturaleza humana alcanza en una persona a través de su obrara. 4. La felicidad humana no consiste ni en el vivir propio de los seres vegetativos ni en el de los sensitivos, sino en algo que es específico del hombre: en la actividad del alma según la razón'. 5. Como el obrar virtuoso es una actividad según la razón, la virtud produce la felicidad'. El aspecto más peculiar de la teleología aristotélica presenta dos facetas íntimamente relacionadas: por una parte, su carácter eudaimónico, es decir, la relación estrecha que se establece entre la perfección de la naturaleza humana y la felicidad; por otra, la consideración de la virtud como hábito que perfecciona la propia naturaleza y, por tanto, como disposición que proporciona y aumenta la felicidad. De este modo, Aristóteles funda la ética en la unión natural entre virtud y felicidad, que, si bien coinciden en el resultado (la virtud, en tanto que poseída, proporciona la felicidad), no se identifican. En efecto, si fueran lo mismo, el fin de las acciones del hombre sería indistintamente la virtud o la felicidad. Sin embargo, según el Estagirita, la virtud nunca es fin de las acciones del hombre, pues posee un carácter me-1

Le triomphe de la religion précédé de Discours , 2005

Although trying to make a synthesis of the book is rather a difficult task both for the lack of s... more Although trying to make a synthesis of the book is rather a difficult task both for the lack of systematic and for the sarcastic style, full of paradoxes, of the author, it seems that the title of the second essay reflects well the content of the entire volume. The central thesis is that religion, or rather - as the author calls it - the true religion, which would be identified with Catholicism, has the ability to give meaning to all that exists and, consequently, to the same life of man in all his integrity, also in those crepuscular and subterranean aspects of his unconscious.

Professor Malo, Lei è autore del libro Uomo o donna. Una differenza che conta edito da Vita e Pen... more Professor Malo, Lei è autore del libro Uomo o donna. Una differenza che conta edito da Vita e Pensiero: come può esserci d'aiuto l'antropologia filosofica nel ripensare la sessualità umana? Forse non tutti sono d'accordo con il fatto che si debba ripensare la sessualità umana, perché, per alcuni, disponiamo di molte informazioni a questo argomento, più di quante se ne abbiano avute in altre epoche della Storia. Altri invece pensano che ciò che può dire la scienza non dovrebbe influire sul nostro modo di rapportarci con la nostra sessualità. Invece, io la penso come Lei: ripensare la sessualità umana è oggi una priorità che non ammette più nessun rimando, perché dobbiamo dare risposta alle sfide che ci vengono dalle biotecnologie, dalle mode sociali, dalle leggi e, soprattutto, da una mentalità dominante che vede il sesso come un'attività al servizio del piacere, di un benessere affettivo, o anche come un semplice gioco, carente di uno specifico senso umano da scoprire.

L'idea direttrice di quest'opera: l'antropologia come riflessione su un sapere sintetico sull'uom... more L'idea direttrice di quest'opera: l'antropologia come riflessione su un sapere sintetico sull'uomo, si trova già nel
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).

The Global Sexual Revolution has the same subject as two of her previous publications: Gender Rev... more The Global Sexual Revolution has the same subject as two of her previous publications: Gender Revolution (2006) and Nationalization of Education. On the Way Becoming New Men (2007). As the title of this latest publication states, we face a worldwide revolution, which, as the subtitle indicates (Destruction of Freedom in the Name of Freedom) claims to radically change people and society by levering on a will of power, of a clearly Nietzschean inspiration. It is from this interpretative key that Kuby tells the history, the methods and the consequences of a powerful global agenda which seeks to modify the constitutions of countries, educational institutions and social norms of people with one unique aim: the construction of a global society where people are completely (or almost) manipulated.

Per riferirsi al lavoro di riflessione che la filosofia svolge sulla realtà, Hegel era solito usa... more Per riferirsi al lavoro di riflessione che la filosofia svolge sulla realtà, Hegel era solito usare la nota metafora della nottola di Minerva, che spicca il suo volo solo sul far del crepuscolo. Forse l’affermazione del grande pensatore idealista può applicarsi anche a una realtà come la paternità-maternità: sembrerebbe, infatti, che solo quando queste relazioni entrano in crisi ci sia dato capire meglio il loro senso e valore. Ma per riflettere su queste relazioni, non vi è solo la via dell'analisi concettuale. È possibile usarne altri, come il romanzo, il dramma e, perché no, il racconto filmico. Infatti, l’immagine permette di affrontare i rapporti interpersonali con un’immediatezza, espressività, e nel contempo profondità, che servono a volte a farci capire gli intrecci, le dinamiche e le tensioni relazionali meglio di quanto potrebbe farlo un ponderoso saggio. Credo che accada proprio ciò
in due film relativamente recenti: Il figlio dell’altra e Padre e figlio.

Para referirse al trabajo de reflexión que la filosofía desarrolla acerca de la realidad, Hegel s... more Para referirse al trabajo de reflexión que la filosofía desarrolla acerca de la realidad, Hegel solía usar la conocida metáfora de la lechuza de Minerva, que vuela solo durante el crepúsculo. Quizá la
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.

To speak about philosophy’s reflection upon reality, Hegel often used the metaphor of the owl of ... more To speak about philosophy’s reflection upon reality, Hegel often used the metaphor of the owl of Minerva, which took his flight only in the twilight. Perhaps the affirmation of the great idealist thinker could be applied to the reality of fatherhood/motherhood. It could be thought that only when these relationships undergo a crisis, their meaning and value become better understood.
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.

Analyzing the phenomenon from a philosophical perspective, the author shows how the woke ideology... more Analyzing the phenomenon from a philosophical perspective, the author shows how the woke ideology has its roots in cultural Marxism as well as in psychoanalytic, existentialist, and postmodern theories that have developed over the course of two centuries. Through a careful work of historical and conceptual deconstruction, the true essence of this cultural phenomenon will be revealed, based on an ahistorical and tribal vision of the human being, deprived of purpose and driven solely by an infinite desire for individual happiness, to be achieved through belonging to a group.

Man and woman are the two only ways of being a person. As person both man and woman have the same... more Man and woman are the two only ways of being a person. As person both man and woman have the same dignity (personal, social, political, religious) and are called to the gift of themselves. As sexually different, man and woman has different characteristics from the individual bodily-psychic-spiritual and relational point of view (husband / wife, father / mother, son / daughter, brother / sister, friend / friend).These differences are precisely differences in relation. That is why relations between men and women are particularly generative of their own and others' identities. So, I prefer to talk about sexed condition, rather than sex or gender, because it is the way of existing as a person: man or woman.

In this pdf I try to explain how the affettivity can be trasformed into different icons, because ... more In this pdf I try to explain how the affettivity can be trasformed into different icons, because elementary emotions (like fear, anger, sadness) are generated outside of the cognitive sphere and are equivalent to elementary reactions (stress, surprise), only the outcome of cognitive processing penetrates into awareness and often, but not always, a conscious mind of it (consciousness of having fear, sadness). Once emotions have been experienced, if they crystallize, can condition the individual's subsequent behavior and can also deviate pathologically, so fear can turn into anxiety, annoyance into anger, anger into hatred, desire into greed.

Homo Patiens. Prospettive sulla sofferenza umana

The title of this conference is deliberately misleading. Such ambiguity depends on the sense that... more The title of this conference is deliberately misleading. Such ambiguity depends on the sense that it is given to the phrase situation limit. In fact, if you examine it, it can have a double meaning: inclusive or exclusive. According to the inclusive sense, anxiety is an extreme situation of suffering, that belongs to the suffering, because it is located within its limits; according to the exclusive sense, however, the anxiety is the limit of suffering, that no longer belongs to the suffering, because it is beyond its limits.The ambiguities contained in the expression situation limit of suffering is precisely what, in our opinion, allows the identification of the paradoxical nature of anxiety because, although it belongs to the suffering, there appears the possibility to go further, to hope.

El objetivo de este breve ensayo consiste en mostrar desde el punto de vista antropológico por qu... more El objetivo de este breve ensayo consiste en mostrar desde el punto de vista antropológico por qué el trabajo puede ser el quicio de la santificación en medio del mundo. Para ello analizaré, en primer lugar, cómo el trabajo perfecciona el mundo humano; estudiaré después el influjo perfectivo que produce en la persona, para concluir que, no obstante el trabajo contenga estas virtualidades, hay en él una serie de límites e imperfecciones, en parte comunes a cualquier acción humana, que impiden poder concebirlo al modo marxista, es decir, con un valor redentor, en la medida que es necesario para construir el paraíso en esta tierra. De ahí que la santificación del trabajo, si bien se halla en continuidad con la esencia de éste, se contenga en él sólo como potencialidad o, por usar una terminología clásica, como una potentia oboedentialis.

I analyze the following Saint Josemaria's setence: "Do what you ought and put your heart into wha... more I analyze the following Saint Josemaria's setence: "Do what you ought and put your heart into what you are doing". Although the free doing has potentially a perfective character, in order that it can be actualized is necessary that is perfect in the three areas that belong to its essence: technical, ethical and contemplative. It is not enough, therefore, that the result of this doing is good, it is also necessary that moral norms are respected and, above all, that the subject thinks about the good of those whom this doing is related to. In thinking about the good of others we find a contemplative dimension that should permeate this doing.

The thesis I shall try to defend is the following one: the ideologization of religion is produced... more The thesis I shall try to defend is the following one: the ideologization of religion is produced when it is presented as a monolithic block, because in truth there is no religion, but religions. They may contain both elements of fanaticism and intransigence or of justice and mercy. In fact, as will be seen, religions contribute to peace in the extent to which they help in people, in institutions and in society, the conversion of hearts, the search for truth about God and man, justice and forgiveness.

Establishing a relation between affections, ethos and bonds does not seem like an easy task. In f... more Establishing a relation between affections, ethos and bonds does not seem like an easy task. In fact, affection seems to be something passive, linked to the bodily and psychic characteristics of subjectivity, while ethos appears as personal self-determination and choice and the bonds partly given, partly chosen. In this short essay I will try to show how this first impression does not correspond to the truth, but rather to a dualistic prejudice which radically separates happening from acting, when in reality they are two dimensions of human existence, which are never given separately and therefore, they must integrate into everyone's life. In fact, every happening in order to be integrated requires its transformation into action and every action is based on an happening, at least as a reason to act. Therefore, as will be seen, affectivity far from being contrary to ethos and bonds, constitutes an essential dimension of them. Indeed, without affectivity there would be no true ethics or true bonds or, at least, these would not be lived intelligently, freely and responsibly.

There is apparently no relationship between affects, ethos and bonds, since affects are passive, ... more There is apparently no relationship between affects, ethos and bonds, since affects are passive, ethos implies freedom and bonds are partly given and partly freely created. My thesis is instead the opposite: not only are these three aspects intimately connected, but they require each other to constitute personal identity, since affectivity implies the relationality of the human person: it arises from the relationship with oneself, with the world and above all with others and has as its purpose the creation of relationships: adequate relationships, i.e. corresponding to what we are. And our being always contains a personal ought.

Life is made up of paradoxes. One of these is listening: we all want to be listened, but we rarel... more Life is made up of paradoxes. One of these is listening: we all want to be listened, but we rarely listen to others. Certainly, our society could be blamed for this, since with its frenetic pace, the pursuit of effectiveness at any cost, noise, stress and aggression makes it difficult for us to stop and take the time to try our hand at this difficult art.
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.

Temptation is the crest between closure and opening of desire. Therefore, temptation is not evil,... more Temptation is the crest between closure and opening of desire. Therefore, temptation is not evil, but its condition of possibility. In itself, temptation is a deception: to present a finite object to our desire as if it were infinite, so that we may desire it and seek it as God. Certainly, since the person is finite, his desire cannot transform a finite object into an infinite one. In an attempt to achieve this transformation, false infinity or idolatry is produced. In place of God we let many idols take over: pleasure, wealth, fame ..., but above all we erect the desire of the other as a divinity. The discovery of the strategy of temptation: deceiving ourselves about the true identity of the object proposed for our consideration and presenting the desire for that object as if it were our own, serves on the one hand to better prepare us for confrontation with evil and on the other to discover the reality of our desire: a desire which, despite belonging to a finite being, is open to the Infinite. In my opinion, the key to human identity is found in this tension between the desired Infinity and tour finitude. Perhaps postmodernity with its tendency to emphasize the finitude and fluidity of what we desire allows us to better understand the finitude of each desired object and, consequently, the need to direct our desire towards the true Infinity, that is, God.

The author of these slides presents a vision of compassion, which, starting from the Cartesian pr... more The author of these slides presents a vision of compassion, which, starting from the Cartesian problem of knowing the other, opens up to the problem of intersubjectivity typical of phenomenology. To Max Scheler's intuitions, the author adds a relational conception, by virtue of which compassion is always an active relationship between I and you. So when you remain at the level of contagion or simple affective consciousness, you can lose the initial compassion, because if you feel it without acting, compassion will become weaker and weaker ending to indifference. The more compassion we feel without acting, the more we get used to the evil and suffering of the other and the less we react.

One of the eternal questions, more difficult to understand, is that of human nature, because, if... more One of the eternal questions, more difficult to understand, is that of human nature, because, if on the one hand, it has analogies with those of other creatures, especially with those of higher mammalian animals, on the other hand, it is distinguished from them, whereas this nature belongs to a person and not to a simple individual of a species. In short: the animal is nature, the person has it and, therefore, can and should personalize it.
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.

Establishing a relation between affectivity and education does not seem an easy task. In fact, af... more Establishing a relation between affectivity and education does not seem an easy task. In fact, affectivity seems to be something passive, linked to the bodily and psychic characteristics of subjectivity, while education appears as personal self-determination and choice. In this short essay I will try to show how this first impression does not correspond to the truth, but to a dualistic prejudice that radically separates happening from acting, when in reality they are two dimensions of human existence, which must be integrated into everyone's life . Therefore, as will be seen, education not only is not contrary to affectivity, but constitutes an essential dimension of it. Indeed, without affectivity there would be no education or, at least, this would not be active, creative and intelligent.

Formation or spiritual training is a task that presents a double point of view: that of the one w... more Formation or spiritual training is a task that presents a double point of view: that of the one who gives form or formator and that of the one who receives it. Now, since it is a person and not a thing, the activity of forming persons depends not only on the formator but also on the one who is being formed, since it is not enough that the latter does not put up obstacles, but must positively want to be formed. Hence, to train someone, it is not enough to act on him, as if he were a simple receiver of advice, indications, criteria, etc., but his will to train must be counted on. Secondly, the end of personal training transcends not only the field of skills but also that of the moral virtues themselves; it consists in helping to know and put into practice your own personal truth, that is, it consists in "the ever clearer discovery of your own vocation and the ever-greater availability to live it in the fulfillment of your own mission"

In the fenomenon of death, the unity of composition of the person is discovered in a negativ way:... more In the fenomenon of death, the unity of composition of the person is discovered in a negativ way: her corporality, through the destruction of the body and personal unity; her psychic character through the negative influence of temporality in consciousness (temporalized consciousness tends towards death); her spiritual dimension, since death is neither a passion nor a simple negation of time, but a free personal act in which the meaning of life is accepted or rejected. The meaning of life is a discovery that one can make in this latest moment and, therefore, of something that is given like a gift; therefore despair and suicide are the refusal of life as a gift. So even if death admits a plurality of perspectives, such as cessation of biological life; as a social event (mourning and funerals, piety and honoring the dead); as a subjective event (death as the end of my biographical time), it above all recalls the tension between the inevitability and tragic nature of perishing and the desire to live an aeternal life. Therefore death it is open either to distrust, despair and rejection of life, or to trust, hope and love. In fact, as we will see, only these last three attitudes are those that allow to integrate death personally and, in this way, to integrate the whole personal life.

Human sexuality is a very important subject, especially in a cultural context such as ours, in wh... more Human sexuality is a very important subject, especially in a cultural context such as ours, in which social and work transformations offer behavioral
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 person experiences herself both immanent into her action (she identifies herself with the end... more The person experiences herself both immanent into her action (she identifies herself with the end and assumes its responsibility); transcendent (she puts herself into action, chooses it and gives it dynamism to the end, but she can also repent, change the intention of her action). The most important question is this one: there is any adequate intentionality in every action? Yes, loving others, specially God. Love is the essence of the human action: it originates it, maintains it and leads it to the end. Therefore love determines us and makes us equal to what we love, that is, a hedonistic person, vain, greedy, virtuous, holy.

Although tendential and emotional phenomena - at least at the beginning - are something that happ... more Although tendential and emotional phenomena - at least at the beginning - are something that happens in the person, they can be personally integrated through the act of will.This is possible because tendencies and feelings appear as possibilities or motives for acting because they always refer to personal happiness. At the same time in which you feel some motivations to act, you are aware that following them depends on your own will, since they don't forced you to go along with them. It is the phenomenological experience of freedom, that is, "I can but I am not forced to do it"

Reason and affectivity do not have a contrary origin, because a single and identical person feels... more Reason and affectivity do not have a contrary origin, because a single and identical person feels certain inclinations and affections, reflects on them, evaluates them, accepts them or rejects them and acts accordingly.The person is one, but not simple. In our affectivity there is an originary manifestation of our three human dimensions: body, mind and spiritual soul. But this union is only a spontaneous one that needs to be willingly integrated. In fact, there are inclinations and affections that are not rational in themselves and, even, there are some that are contrary to the judgment of reason. But all of them can be personally integrated in our actions and relations.

The unconscious of meaning and the sensitive consciousness in its ultimate structuring or sensiti... more The unconscious of meaning and the sensitive consciousness in its ultimate structuring or sensitive image (or phantom), are the basis of the intelligible knowledge. Consciousness would therefore not be the formal cause of our ideas, but thought, which is certainly accompanied by concomitant consciousness. The sensitive and intelligible object is not constituted by consciousness, but by sensations and acts of thought. Something similar can be said about knowing oneself and others. In fact, it is at the basis of self-awareness and the consciousness of the other as being capable of self-awareness. In addition to having a concomitant consciuosness, the person is capable of self-awareness, because human thought is able to return to itself by taking charge of his knowing subjectivity. Self-knowledge is the superior level of immanence and transcendence in the field of knowledge, so its mirroring in the consciousness makes the person experience the highest point of his interiorization, necessary to possess oneself.

Memory, imagination, estimation do not have an object other than those caught by external senses:... more Memory, imagination, estimation do not have an object other than those caught by external senses: the object is the same but processed in a different way. This is the fundamental characteristic of the internal senses. However, if there were not some structure in our sensations we would have, so to speak, chaos. This is what happens in the newborn baby in which there are different sensations but without the presence of any structuring. So for the internal senses to exist, external sensations need to be there first. This is particularly important because it can happen that we think of our faculties as if they existed for themselves or by themselves. Internal senses, reason, will, etc., we have not - strictly speaking - from the beginning of life. They are only potentialities of our rational soul. In order for them to become current, there is a need to start from what is inferior, that is, from sensations. What is superior, in the context of human life, of culture, starts from what is inferior, very tied to our corporeality. If we did not have the ability to structure the sensations we would therefore not have the opportunity to actualize them and, in the end, to actualize the spiritual dimension of the human person.

The actualization is the second stage of instincts and tendencies, because it depends on the know... more The actualization is the second stage of instincts and tendencies, because it depends on the knowledge of the object towards which the living being tends. The actualization gives rise to the desire towards a known reality. Dynamization is something potential and therefore needs an act, which consists precisely in the knowledge of the object of inclination. In the person, actualization has a multiplicity of sensible and affective implications: from emotions to moods and feelings.

Dynamization is the first stage of instincts and tendencies, that is, of the potentiality of the ... more Dynamization is the first stage of instincts and tendencies, that is, of the potentiality of the total living being. Unlike organs, such as the heart or lungs, which function while beings are alive, tendencies and above all instincts come into action only cyclically, according to the metabolic function, the secretion of the glands, the astronomical cycles, etc. Furthermore, unlike physiological dynamisms, there is a psychic aspect in dynamization, such as in hunger or thirst. Dynamization usually ends with the act that satisfies the need corresponding to instinct or trend. This is certainly true in animals, that is, by instinct, while in the person it is more complex because his inclinations or tendencies, in so far as they are open to the world and to the human act, participate in unconscious and spiritual meaning.

Biogenesis is usually called the doctrine which claims that present living beings come from other... more Biogenesis is usually called the doctrine which claims that present living beings come from other previous forms. In this presentation the term is intended in an etymological sense, as a study of the origin of life. Therefore different doctrines are analyzed: materialism, evolutionism, intelligent design, etc. Anthropogenesis from the Greek anthropos (man) and genesis (origin). Since there are two principles in man: one material, the body, and the other - the soul - which possesses a spiritual being, one should speak of a double origin: that of the human body prepared by evolution and transmitted by generation and that of the soul, created directly by God.

Acta Philosophica, 2020

Sometimes the titles of the books don't match the content. Other times only tangentially. In this... more Sometimes the titles of the books don't match the content. Other times only tangentially. In this case, the title fully hits the target: it is the discovery of a reality or, if we want, an awareness of its existence, since not only the reality of relational goods has always existed, but also we, in greater or to a lesser extent, we have experience of it, although it is often an unfinished experience. Why unfinished? Because we lack the necessary reflection to understand what relational goods are and what their essence is. In this sense, Donati's book helps us not only to give a name to this reality, as when we learn to call our parents, relatives or friends by name, but above all it helps us to understand why we call it this way.

Ripensare la sessualità umana è un compito di grande attualità, specialmente in un contesto cultu... more Ripensare la sessualità umana è un compito di grande attualità, specialmente in un contesto culturale come il nostro, in cui le trasformazioni sociali e lavorative propongono modelli comportamentali caratterizzati da una notevole indeterminatezza sessuale. In Uomo o donna. Una differenza che conta, Antonio Malo, professore di antropologia presso la Pontificia Università della Santa Croce, si dedica proprio a ripensare questo argomento con equilibrio e rigore intellettuale, utilizzando l'approccio di antropologia filosofica, dal momento che la sessualità non influisce solo sugli aspetti biologici o sui condizionamenti sociali, legati al sesso, ma soprattutto sull' essenza stessa della relazione uomo-donna.

Rethinking human sexuality is a very important task, especially in a cultural context such as our... more Rethinking human sexuality is a very important task, especially in a cultural context such as ours, in which social and work transformations offer behavioral models that are characterized by a remarkable sexual indeterminacy. In Man or Woman. A difference that matters, Antonio Malo, professor of anthropology at the Pontifical University of the Holy Cross, tries precisely to rethinking this subject with equilibrium and intellectual rigor, using the approach of philosophical anthropology, since sexuality does not only affect biological aspects or social conditioning, related to sex, but above all the essence of the relationship between man and woman.

Rethinking human sexuality is a necessary requirement; above all, in a cultural context like ours... more Rethinking human sexuality is a necessary requirement; above all, in a cultural context like ours, in which social and labor transformations propose behavior models, which are characterized by sexual indeterminacy. In Man or woman. A difference that matters, Antonio Malo, professor of anthropology at the Pontifical University of the Holy Cross, tackles this question, with balance and intellectual rigor, using the approach of philosophical anthropology, because, according to him, sexuality does not affect only biological aspects or social conditioning, linked to sex, but especially the very essence of man-woman relationship

Annales , 2018

The first thing that strikes in this book is the open and dialoguing approach with the theory of ... more The first thing that strikes in this book is the open and dialoguing approach with the theory of gender, even in the clear difference of perspective. This approach is not at all customary in the essays that propose a critique of this kind of cultural trend.

Rejecting both naturalistic and gendered approaches to sexuality, the author posits a holistic vi... more Rejecting both naturalistic and gendered approaches to sexuality, the author posits a holistic vision of sexuality as a "sexed condition," received at birth and developed and matured through family models, personal experiences, and relationships.

‎ Um die Komplexität der menschlichen Sexualität zu verstehen, betrachtet der Autor ohne Vorfest... more ‎ Um die Komplexität der menschlichen Sexualität zu verstehen, betrachtet der Autor ohne Vorfestlegung den Unterschied zwischen Mann und Frau: ihre Entwicklung, Erfahrungen und Reife als Vater und Mutter. Dabei erweist sich, dass der sexuelle Unterschied durch eine gute Qualität der menschlichen Beziehungen (wie Pflege und Liebe) wächst. Der Autor nennt diese leiblich-seelisch-geistliche Struktur, nach der sich Mann und Frau unterscheiden lassen, »sexuelle Verfaßtheit«, da wir auf diese Weise als Personen existieren.

The person is a unique and unrepeatable identity that perfects itself as such through relationshi... more The person is a unique and unrepeatable identity that perfects itself as such through relationships, especially with other persons. In addition to clarifying the terms identity and relationship as used in this book, I will attempt to show how they are connected to another fundamental concept: integration. Human identity, in fact, can only be integrated to the extent that it enters into relationship. For example, a child can become aware of himself only through relationships with others, especially with his parents. Although we will explore this topic in greater depth later, we can already affirm that integration implies the existence of a composite reality in which the elements—though connected by belonging to the same person—admit a higher degree of unity: for instance, sensations are integrated into perception, rational knowledge into science, and good acts into virtuous behavior.

Over the last decade we have witnessed an exponential development of the woke ideology. Born in t... more Over the last decade we have witnessed an exponential development of the woke ideology. Born in the United States, this movement quickly spread throughout the Western world. It invites all "victims" of discrimination and hatred (racial minorities, women, LGBTQI+ groups, colonized countries and non-Christian religions) to react to the centuries "oppression" of whites, men, heterosexuals, colonizers and Christians.
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.

This book seeks to overcome the gaps in the Anthropology manuals already published. For this, it ... more This book seeks to overcome the gaps in the Anthropology manuals already published. For this, it modifies the configuration of the themes and the way of treating them, starting from the person, in all its constitutive and existential complexity.
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.

IL SENSO ANTROPOLOGICO DELL'AZIONE. PARADIGMI E PROSPETTIVE

Human action has often played a major role in the progress of society in all its fields (economic... more Human action has often played a major role in the progress of society in all its fields (economic, political, cultural) and in the formation of today's mentality: many of our customs, our ways of thinking, of experiencing, of behaving depend on a particular conception of action and on the sense we attribute to it in everyday life. Despite the undeniable advancement of our culture from the technological and scientific point of view, favored by a new way of understanding human action, there are many aspects of cultural involution and personal immaturity, which are more or less directly related to this conception. This makes us think that in our way of understanding action there is something wrong that needs to be corrected if we do not want the negative aspects vanifie the many achievements of our western civilization.

This book aims to help parents and educators to better develop their task and to have firsthand a... more This book aims to help parents and educators to better develop their task and to have firsthand analysis on topics that have gained public relevance in recent decades. That is why the book is divided into three parts. The first one faces an issue that has generated thousands of headlines in the news from around the world: sex education; It offers an educational, medical and psychological approach within the reach of any educator but with scientific data at the bottom of the page. The second part focuses on an anthropological analysis of affectivity, trying to decipher the role of human love in the pursuit of happiness. The last part has a more practical and propositional character, as it suggests some educational guidelines and ways to present affective education in an attractive way in the public sphere.

Uomo o donna. Una differenza che conta, 2017

The author demonstrates that any of separation between sex and gender, as if they were almost two... more The author demonstrates that any of separation between sex and gender, as if they were almost two arbitrarily linked elements, is equivalent to an abstraction that presents as real something but exists only in our minds, and this results in stereotype and ideology . Human sexuality, which the author calls sexual condition, is, on the other hand, a complex and articulated structure. Not only does it include body and social dimension of sexuality, but also many other aspects so far little studied, such as sexual tendency, desire, love, reciprocity in love, relation of identification and differentiation inside of couple and family, that is, genealogy, generation and intergeneration. It follows that a mature identity requires the personal integration of all these elements, to improve the quality of human relations as a man or as a woman.

Io e gli altri. Dall'identità alla relazione

This essay has as a goal to describe the link between identity, relationship and human corporeity... more This essay has as a goal to describe the link between identity, relationship and human corporeity, which apparently are realities so different between them. The reason of this link depends on the fact that the origin and destination of personal liberty is to be found in the relationship of each one of us with other people.

Yo y los otros. De la identidad a la relación, May 15, 2016

This essay has as a goal to describe the link between personal identity, relationship and human c... more This essay has as a goal to describe the link between personal identity, relationship and human corporeity, which apparently are so different between them. The reason of this link depends on the fact that the origin and destination of personal liberty is to be found in the relationship of each one of us with other people.

My working hypothesis is that the human tendency corresponds to a potentiality of the whole perso... more My working hypothesis is that the human tendency corresponds to a potentiality of the whole person. In order to achieve an end it must pass through three stages: dynamization, actualization and action. Therefore the dinamization of the tendency, in addition to be physical, is also psychical and spiritual. Being spiritual, the tendency, unlike instincts, is not rigid nor necessarily lead to a single behavior, but is open to a plurality of acts. On the other hand, before reaching the act, the potentiality of the tendency, compared to what happens with the powers of transitive and immanent acts that go directly to the act (the power of building to the house, that of seeing to seen) admits an intermediate stage, the actualization, which is however not act, but passion or, better yet, tendencial affectivity.

Las dos actitudes posmodernas (la deconstructivista y la neorromántica), si bien arrancan de vi... more Las dos actitudes posmodernas (la deconstructivista y la neorromántica), si bien arrancan de visiones antropológicas diferentes y en cierto sentido contrarias, comparten la creencia típica de la modernidad de que la afectividad y la razón se oponen entre sí: constituyen dos máscaras antitéticas de una subjetividad que no existe (como sostiene el deconstructivismo), o bien son respectivamente la realidad y la máscara de una misma subjetividad (como afirma el neorromanticismo posmoderno).
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,

Este ensayo podría titularse también Breve antropología dialogada, pues en el se abordan algunas ... more Este ensayo podría titularse también Breve antropología dialogada, pues en el se abordan algunas de las cuestiones antropológicas más debatidas en la actualidad: la naturaleza humana y la persona, la virtud y el vicio, la necesidad y la libertad, las relaciones interpersonales, la amistad, la angustia y la esperanza, la muerte… Sin embargo, el autor ha decidido darle el título de Diálogos sobre la verdad, para que el lector sepa que no se encontrará con un manual ni siquiera con un ensayo puramente conceptual, sino con una narración dialogada de la existencia personal, con diversos niveles de lectura.
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.

A total of 33 questions, without omitting the most difficult ones, were entrusted to 30 experts w... more A total of 33 questions, without omitting the most difficult ones, were entrusted to 30 experts who accepted the challenge of answering with solid and reasoned arguments, but expressing themselves in simple language, accessible even to laymen.

Filosofia e letteratura in Karol Wojtyla, pp. 123-143

Throughout the years, K. Wojtyla's philosophy has been framed within various currents of thought.... more Throughout the years, K. Wojtyla's philosophy has been framed within various currents of thought. Some talk about Wojtyla as a thomist, others as a phenomenologist, others still as a personalist. Something like this happens with his method of work: for some critics his method would be exquisitely phenomenological, for others it would be metaphysical, but there are also those who call it transphenomenological.
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.

Manual de doctrinal social de la Iglesia

Gender theory emphasizes the personal character of human sexuality. Scientific analyzes of human ... more Gender theory emphasizes the personal character of human sexuality. Scientific analyzes of human sexuality reveal that, in addition to being rooted in the body, it must also be personalized through psychological identification with the own sex and also through interpersonal relationships, beginning with those established with the own parents. Furthermore, gender theory shows how some of the social roles attributed to men and women throughout history, in addition to being conventional, have in many cases negatively influenced the sociocultural assessment of women. In any case, the gender theory wrongly concludes that the differences between men and women are born from a patriarchal, unjust structure. The author of this brief compendium shows how these are, instead, a mutual gift and a wealth for humanity.

Handbook of Catholic Social Thought

«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.

Manual de doctrina social de la Iglesia

Antropologia del Perdono, 2018

«God always forgives, man sometimes, nature never». This well-known proverb contains what we can ... more «God always forgives, man sometimes, nature never». This well-known proverb contains what we can call a metaphysics of forgiveness, in which we can distinguish three kinds of being: the infinite being of God who is the source of all forgiveness, the finite being of man, which is capable of forgiving because he is endowed with freedom, and the equally finite being of nature, incapable of forgiving because he only obeys physical or psychical laws. In human forgiveness there is the coexistence of all three: nature as the cause of the psychic processes that must be overcome (revenge or remorse), man as a subject that offends or is offended and, above all, God as the origin and ultimate goal of forgiveness.

Convegno The Heart of Work. Quale anima per il lavoro?, 2017

Each of us, besides being able to transform, produce, and consume, that is to have in an anthropo... more Each of us, besides being able to transform, produce, and consume, that is to have in an anthropological sense, is above all able to give, to receive and to give back. Said in another way: human persons are not only in need, but also endowed with a surplus. And, throug this excess, they can give rise to relational goods. This means that persons are always more than what they are in act, because persons exist with others by loving them with their actions. And a fundamental way to coexist loving is to work with and for others.

A partir de la tesis hileomórfica de Aristóteles y Santo Tomás, el autor propone considerar el... more A partir de la tesis hileomórfica de Aristóteles y Santo Tomás, el autor propone considerar el cuerpo humano como dotado de dignidad tanto por hallarse animado por un alma espiritual, como por ser un don para las demás personas. Para ello se estudia la realidad del cuerpo —en especial, el del paciente con enfermedades avanzadas— empleando la categoría antropológica de la relación: la persona y, por consiguiente, su cuerpo, existe en plural, es decir, en relación con otras personas. El cuerpo participa del carácter plural y relacional de la persona; más aún, el cuerpo es condición misma de la pluralidad de las personas humanas y medio de su relacionalidad. El cuerpo, en tanto que recibido de unas personas y transmitido a otras, es generado o dado. Lo que implica, junto a su carácter de don, la corresponsabilidad de los demás en su cuidado, desarrollo y bienestar.
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.

Come vedremo in quest’articolo, la comunicazione in letteratura non dipende essenzialmente dagli ... more Come vedremo in quest’articolo, la comunicazione in letteratura non dipende essenzialmente dagli elementi di questo processo (il particolare tipo di linguaggio o le funzioni predominanti), quanto piuttosto da ciò che ha in comune con qualsiasi azione umana, ovvero la capacità di comunicare perfezione1. Poiché essa è comunque il risultato di un’azione umana (un peculiare tipo di poiêsis o fare), l’opera letteraria ha una struttura complessa e articolata, che si compone fondamentalmente di quattro dimensioni: il fare letterario o creazione, la tecnica o conoscenza pratica dell’arte della scrittura, l’agire o perfezione etica che l’autore raggiunge con la sua produzione artistica, e la comunicazione della perfezione attraverso l’opera. Anche se ogni dimensione dell’agire svolge un ruolo importante nell’opera letteraria, è la comunicazione a darle unità, giacché essa è fine e –come afferma anche Aristotele – ciò che rende perfetta un’azione è sempre il fine.
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.

Nell’immaginario collettivo si sta imponendo con forza inarrestabile la convinzione che la realta... more Nell’immaginario collettivo si sta imponendo con forza inarrestabile la convinzione che la realtà del matrimonio sia indissolubilmente legata al suo successo, in questo modo si arriva a considerare il fallimento nel rapporto di coppia come la prova più chiara che non è mai esistito matrimonio. Adoperando gli slogan tipici della società mediatica in cui viviamo, potremmo dire: “rapporto di coppia fallito, matrimonio che non è mai esistito”.
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.

In una società in cui l’affettività – in particolare quella legata alla sessualità– sembra costit... more In una società in cui l’affettività – in particolare quella legata alla sessualità– sembra costituire l’esperienza più gratificante all’interno di una vita priva di senso, il celibato è assunto a simbolo di una vita disumana e infelice, contro cui bisogna lottare con tutte le forze. Se in altri ambiti ci si mostra sommamente tolleranti verso le scelte individuali, si tende invece a gridare allo scandalo verso il celibato, spesso ostacolandolo.

Natura, cultura, libertà , Armando (Roma), 2010

Parlare di natura umana nell’epoca della rivoluzione tecnologica e del multiculturalismo sembra u... more Parlare di natura umana nell’epoca della rivoluzione tecnologica e del multiculturalismo sembra una pazzia o, almeno, un’idea d’altri tempi, forse un retaggio di una mentalità metafisica che si mostra dura a morire.Perché è così strano parlare di natura umana, quando siamo abituati ad usare questo termine in contesti tanto differenti quali: madre natura, energia naturale, alimenti naturali (diversi dai cibi transgenici), la natura degli animali, la natura della scienza, dell’arte…? Come si può pensare che abbiano una natura sia le realtà che non dipendono dall’uomo sia quelle che sonorisultato? Queste sono le principali domande cui tenterò di dare una risposta.
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

Per una serie di cause, fra cui forse la più importante è la separazione tra sessualità e generaz... more Per una serie di cause, fra cui forse la più importante è la separazione tra sessualità e generazione, nel mondo globalizzato – e non solo in Occidente – si diffondono nuovi modi di concepire la sessualità, la famiglia, le relazioni fra uomo e donna
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.

irror neurons were discovered in 1988 by researchers at the University of Parma (Italy), who, und... more irror neurons were discovered in 1988 by researchers at the University of Parma (Italy), who, under the direction of Giacomo Rizzolatti, studied neuronic activity in hand-action control. The scientists placed electrodes in the inferior frontal cortex of a macaque, allowing it to grasp pieces of food, to take hold of them, and to manipulate them. With each experiment, they recorded the activity of neurons in the various movements of the monkey's hands. A certain part of the premotor cortex, they discovered, contained neurons which reacted only when the monkey performed complex goal-directed actions, such as grasping, manipulating, holding, or ripping apart certain things. The significance of the discovery was accentuated by the fact that at the time neurons in the premotor cortex were thought to concern only elementary movements which later coalesced into complex actions (Rizzolatti and Arbib 1998, 188-194).

Although the interest of experimental psychology for forgiveness and its consequences is relativ... more Although the interest of experimental psychology for forgiveness and its consequences is relatively recentin the practical field, it responds not so much to a fashion as to a fundamental need of man in his attitude towards the fault. Before being the object of philosophical reflection or essential element of some historical religions, guilt is a universal constant of life of the men and women of every time and place. Nonetheless, guilt is never an abstraction, but a personal experience that touches us very closely, sometimes tragically; it's always my fault. In front of the fault, arise spontaneously issues steeped in pathos: how can I live with the guilt? I can still hope to recover the lost innocence?

Gender theory is a school of thought that, in its attempt to bring about “self-emancipation from ... more Gender theory is a school of thought that, in its attempt to bring
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.

The world of affectivity needs to be formed and, as it were, "refined" by educational and ethical... more The world of affectivity needs to be formed and, as it were, "refined" by educational and ethical work, not less long and demanding than that required for the acquisition of scientific knowledge and technical and scientific skills. This task initially corresponds to the rationality of others —especially the parents— who must interpret, evaluate and confirm or correct the adequacy between the affection and the actual situation in which the person is located. For example, if do not feel fear or joy when the situation is dangerous or pleased undoubtedly implies a lack of affective resonance. The interpretation and education of affectivity, especially of desire, constitutes, therefore, the first area of personal freedom, a freedom that is in relation with the world and with others. However, the greatest manifestation of freedom is to be founded in the virtuous interpersonal relationships, which achieves a balance between autonomy and dependence, between choice and belonging, between giving and receiving. This positive freedom challenges the non-sense that today relationships are reduced in many cases.

Il tema che affrontiamo in questo articolo è di grande complessità, poiché in esso sono implicate... more Il tema che affrontiamo in questo articolo è di grande complessità, poiché in esso sono implicate importanti domande sul metodo e sul tema dell'Antropologia: qual è lo statuto dell'Antropologia come disciplina filosofica, cioè qual è la sua collocazione all'interno dei saperi filosofici, specialmente quelli della metafisica, teoria della conoscenza ed etica? qual è il metodo più adeguato per accedere allo studio della persona umana?

Rethinking human sexuality is today a priority that no longer allows any delay, because we must r... more Rethinking human sexuality is today a priority that no longer allows any delay, because we must respond to the challenges that come to us from biotechnology, social fashion, laws and, above all, from a dominant mentality that sees sex as an activity at the service of pleasure, of affective well-being, or even as a simple game, lacking of any important human sense that is to be discovered.

How important is the difference between a man and a woman nowdays? We asked Professor Antonio Mal... more How important is the difference between a man and a woman nowdays? We asked Professor Antonio Malo: "In our society every kind of cultural, religious or political difference is defended as a manifestation of healthy pluralism and human wealth, only the difference between man and woman is mistreated. We do not realize that this difference, besides being the origin of all the other human differences, is the origin of people and their relationships, starting from marriage and from the family "

Anche se siamo agli inizi del XXI secolo, per molti versi sembra ancora di trovarci in quella pro... more Anche se siamo agli inizi del XXI secolo, per molti versi sembra ancora di trovarci in quella profonda crisi che ha dato origine alla modernità. Ma ora non abbiamo più soltanto a che fare con i problemi della vecchia Europa (la rottura dell'unità politica e religiosa, la nascita degli stati nazionali, le guerre di religione, la scoperta di nuove culture), bensì con quelli dell'intero pianeta (la globalizzazione, la questione ecologica, il crollo della democrazia e dell'economia di mercato, il multiculturalismo). Perciò, più che di 'postmodernità', termine che starebbe a indicare il superamento dell'epoca moderna, alcuni preferiscono di parlare di 'tardo-modernità', come a suggerire -nonostante la distanza storica -una certa continuità spirituale.

In order to cope with the actual violence is necessary to rediscover the truth of every person wh... more In order to cope with the actual violence is necessary to rediscover the truth of every person who is at the root of human relationships. One approach to find this truth is to analyze human relationships in the essential elements that make it up: "need", ''self-control", and "gift". Together with a phenomenological analysis of the essence of this structure, there will be some historical-critical insights. The historical paradoxes that are arose from the separation of these three elements, enable us to affirm that a relation becomes truly personal only when "need", "self-control", and "gift" are integrated.