Componenti Prof. Stefano Biancu – Coordinator – associate professor of Moral Philosophy (LUMSA) Prof.ssa Consuelo Corradi – full professor of Sociology (LUMSA) Prof. Giuseppe Tognon – full professor of History of Education (LUMSA) Dott. Aleksander Adamski – PhD Candidate in Contemporary Humanism (LUMSA/Australian Catholic University) Dott. Alberto Anelli – PhD Candidate in Contemporary Humanism (LUMSA/Institut Catholique de Paris) Dott. Giacomo Chironi – PhD Candidate in Contemporary Humanism (LUMSA/Pontificia Universidad Católica de Chile) Dott.ssa Kamila Drapało – PhD Candidate in Contemporary Humanism (Australian Catholic University/LUMSA) Prof. Frank Haldemann – Co-director of the Master in Transitional Justice, Human Rights and the Rule of Law (Geneva Academy of International Humanitarian Law and Human Rights) Prof. Walter Lesch – professor of Ethics (Université catholique de Louvain) Prof. Thierry Magnin – former professor of Ethics and Rector (Université Catholique de Lyon) Prof. Santino Raffaele Maletta – associate professor of Political Philosophy (Università degli Studi di Bergamo) Prof. Massimo Marassi – full professor of Philosophy (Università Cattolica del Sacro Cuore di Milano) Prof. Philippe Nouzille – professor of Philosophy (Pontificio Ateneo Sant’Anselmo) Prof. Andrea Aldo Robiglio – associate professor of Philosophy (KU Leuven) Prof. Riccardo Saccenti, researcher in History of Medieval Philosophy (Università degli Studi di Bergamo) Dr.ssa Francesca Simeoni – PhD Candidate in Contemporary Humanism (LUMSA/Institut Catholique de Paris) Prof. Francesco Valerio Tommasi – researcher in History of Medieval Philosophy (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).