Organizzazione e attività didattiche 2021-2022
Sei in: Home » Ricerca » Gruppi di ricerca » Gruppi di ricerca » Gruppo di ricerca su "Umanesimi: linguaggi, culture, filosofie, società"

Gruppo di ricerca su "Umanesimi: linguaggi, culture, filosofie, società"

Humanismes – languages, cultures, philosophies, societies


Prof. Stefano Biancu – Coordinator – Università LUMSA
Prof.ssa Consuelo Corradi – Università LUMSA
Prof. Giuseppe Tognon – Università LUMSA
Dr. Alberto Anelli – Università LUMSA
Dr. Pierangelo Bianco – Università LUMSA
Dr. Silvia Conti – Università LUMSA
Dr. Giacomo Chironi – Università LUMSA
Dr. Kamila Drapało – Università LUMSA
Dr. Frank Haldemann – Geneva Academy of International Humanitarian Law and Human Rights
Prof. Walter Lesch – Université catholique de Louvain
Prof. Thierry Magnin – Université catholique de Lille
Prof. Santino Raffaele Maletta – Università degli Studi di Bergamo
Prof. Massimo Marassi – Università Cattolica del Sacro Cuore di Milano
Prof. Philippe Nouzille – Pontificio Ateneo Sant’Anselmo
Dr. Chiara Pesaresi – Université catholique de Lyon
Prof. Andrea Aldo Robiglio – KU Leuven
Prof. Riccardo Saccenti – Università degli Studi di Bergamo
Dr. Sebastian Schwibach – Università LUMSA
Dr. Francesca Simeoni – Université catholique de Lyon
Dr. Marco Tassella – Università LUMSA
Prof. Francesco Valerio Tommasi – Sapienza Università di Roma

Partenariati nazionali e internazionali
Università/Ente con i quali c’è il rapporto di partenariato (tra parentesi indicare l’eventuale docente con Nome e Cognome)
Australian Catholic University
Geneva Academy of International Humanitarian Law and Human Rights (Frank Haldemann)
Institut Catholique de Paris
Pontificio Ateneo Sant’Anselmo (Philippe Nouzille)
Pontificia Universidad Católica de Chile
Sapienza – Università di Roma (Francesco Valerio Tommasi)
Université Catholique de Louvain (Walter Lesch)
Université Catholique de Lyon (Thierry Magnin)
Università degli Studi di Bergamo (Santino Raffaele Maletta, Riccardo Saccenti)

Obiettivi della ricerca
The notion of Humanism is polysemic and it is necessary to distinguish at least three ways in which the term may serve: the historical and historiographic use, the cultural one and the axiological.
Humanism is above all a historical and historiographic term with a descriptive and interpretative function applied to certain points in European (though not exclusively European) intellectual history: Italian humanism of the 15th Century, German new humanism of the 18th (the Goethezeit), and the various humanisms of the 20th Century: the pedagogical (Jaeger), the Christian (Maritain), the Marxist (Fromm, Merleau-Ponty…), the existential (Sartre, Jaspers), the many humanisms of the Anglo-American humanist movements. Then there are the reactions to such humanism: the anti-humanisms of the 20th Century (Foucault, Lévi-Strauss, Lacan…) and the post- and trans-humanisms of the 21st.
Still, humanism is also a broad term in culture, or rather a synthesising category that perhaps better than any other expresses the self-consciousness of European civilisation as a whole. Humanism is at this point nothing less than an eponim for European – and, in consequence, Western – civilisation. Accordingly, humanism is here understood as that generative category which – for better or worse – gave rise to a particular civilisation: i.e. to a culture and its social and political institutions.
Other than being a historical/historiographical and cultural term, humanism also carries axiological meaning; as such, it has performed the role of regulative ideal. It is no coincidence that at each and every crisis that European civilisation has undergone, humanism has been evoked as a synthesising term standing for “civilisation” in a time of barbarism. This has been the case with Italian humanism in the aftermath of the crisis of medieval Europe, and afterwards with the various humanisms of the 20th Century, in the wake of the two World Wars.
Now, these three applications of the term “humanism” – the historical, cultural and axiological – do not belong to the same plane.
In its historical and historiographical meaning, the term “humanism” has a clear and definite referent: precise moments in the intellectual history of Europe and the West. This is no longer the case, however, when the term is applied in the broad cultural sense, and even less so in its axiological meaning: it is worth noticing that in these cases “humanism” functions more as a mythical than logical concept; indeed, it allows no reduction to a Cartesian clear and distinct idea. “Humanism” is de facto irreducible, inasmuch as it is polysemic and volatile: it fluctuates with time, with transition from one language to another, and even within the boundaries of a single language. But it is also de jure irreducible, given that “humanism” is not intended here as a descriptive or informative term (conveying some specified conceptual contents), but rather as a regulative ideal that aims to establish a space of reciprocal recognition and a just order of relationships (relationships with ourselves, between subjects, with the world and with what is perhaps beyond the world or at its foundation).
Master I Livello

Master I Livello

Master II livello

Master II Livello

Altri Corsi di formazione

Altri Corsi di formazione Corsi di Laurea Master e Post Laurea

Ateneo partner o membro di

EUA – European University Association IFCU/FIUC – Fédération Internationale des Université Catholiques
EURAXESS - Researchers in motion eduroam RUniPace – Rete Università per la pace