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Notes on the works of Pasolini Roman

Frederick Sollazzo (p.sollazzo @ inwind.it)

The two novels Boys Life (1955) and Una vita violenta (1959) , along with film Accattone (1961) and Mamma Roma (1962), represent the description, analysis, and with it, that Pasolini makes the world of the Roman suburbs.

To understand these works is necessary to include within the overall Pasolini thought, otherwise you risk misunderstandings, for example, that the world of the underclass to believe something negative, the bourgeois world of something positive and the other tracks from the world as a better way of salvation, rather than understanding, with Pasolini , as the world of the underclass is a dimension, even with all its faults, in which man can still be "pure," "naive," while the bourgeois world offers an improvement in material living conditions, paid with the loss of such purity and innocence, transformed into (dis) consumerist values, respectable, utilitarians. Even the so-called "cycle of money" should be interpreted with this in mind: the characters lose their money, whose research led by bourgeois society to fit in it (and certainly not from the underclass in society that are already included) because pure and innocent and therefore free from the evil merchant middle-class that would serve to defend the money.

This work is published under a Creative Commons License .

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Viterbo, Poetry E’ Reale * Un ConcertoPoesia a sostegno di EMERGENCY

6 febbraio 2011 , Galleria Artegiro, Montefiascone (VT).

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I Poeti:Cony Ray, Marco Orlandi e Gabriele Peritore

foto: Angelo Bruno

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The civil service ethics

Miriam Iacomini (m_iacomini@libero.it)

Federico Sollazzo, between totalitarianism and democracy: the civil service ethics, Tesionline, Arcore (MI) 2009

E-book: http://www.tesionline.it/default/tesi.asp?idt=28753

(Photo Frederick Sollazzo and Miriam Iacomini during a presentation of the e-book, Rome, January 2011)

The text Sollazzo between totalitarianism and democracy can function bblica ethics has the advantage of being and built in a very precise and rigorous: it is part philosophical analysis of the two forms of government that are 'tackled' in the last century, going through the return of the movement of so-called critical Rehabilitierung der Philosophie pratikschen , and concludes with a approach the question of the ethical and political renewal characterized by the look of philosophical anthropology. Why, it says, "does not make much sense to deconstruct the community, if you deconstruct the individual." Closes the work then a survey on the most recent views on human nature. In particular ricostruirte comparatively those positions that reflect from the knowledge that man è la 'sintesi' di una dimensione biologica ed emozionale. Ovvero dalla considerazione che l'uomo, strutturalmente psico-fisico, è quell'allotropo empirico trascendentale che si inserisce all'interno della natura pur trascendendola. Il lavoro di Sollazzo, quindi, va ben oltre la tradizionale riflessione sul totalitarismo e sulla democrazia. Anzi direi che l'autore utilizza questi temi per procedere verso la ricerca di una nuova riorganizzazione politica a partire dall'idea che possa esistere un'etica minima. Un'etica che, costruita su degli elementi universalizzabili tratti da una rigorosa riflessione antropologica, possa tener conto di quel pluralismo culturale che connota oggi i contesti nazionali.
In questo lungo e inteso course there are many authors who meet, as there are many concepts and keywords that you call back and they imply that we face and oppose. If you want to consider starting from these concepts, it seemed desirable to report before then by analogy and contrast. It seemed to me that is appropriate to reconsider the wealth of references that Sollazzo offers to build two alternative semantic constellations within which the concepts refer to each other. On the one hand, and the words that we find in the first part of the book is addressed where the quesitone of totalitarianism and, secondly, the words you meet in the third chapter where it is addressing the issue of a 'new ethical as possible '.
It 'obvious that such an operation betrays in part the wealth of content that the text offers us. It would be possible to construct other constellations by playing semantic notions, concepts and references in the text differently. But I have deliberately restricted my reading to the question of totalitarianism and ethical renewal possible, because it is from the tragedy of totalitarianism that emerges forcefully the need for alternative forms of thought, who know how to build alternative forms of government, even democratic. In fact, as Bobbio recalling the author points out, democracy does not end only as an ideal, and there are democracies in the paths implementation of democracy deliberately and responsibly chosen by each nation and every generation. "[...] The only way of understanding when it comes to democracy, as opposed to all forms of autocratic rule, is to be characterized by a set of rules - either primary or fundamental - that determine who is authorized to take collective decisions and with what procedures ".
Now, in the first family of concepts that I chose to rebuild, one linked to the analysis of totalitarianism, stands out clearly the centrality of the concept of crisis. When you are creating the conditions that determine the establishment of a totalitarian power? When, as seems to suggest la Arendt, si assite ad una vera e propria crisi della società civile a causa della crescente incapacità dell'uomo di sapersi ritagliare uno spazio pubblico all'interno del quale poter partecipare attivamente; oppure quando, seguendo alcune suggestioni della riflessione di Marcuse, si assiste alla crisi dell'uomo: alla riduzione dell'umano ad una sola dimensione, "consistente", come spiega molto lucidamente Sollazzo, "nell'incapacità di vedere oltre l'esistente prospettandone delle alternative". E ancora, si instaura un potere totalitario quando si assiste ad una crisi della ragione, definibile adornianamente come una vera e propria degenerazione della razionalità e corrispondente all'assolutizzazione dell’orizzonte finito of logos now reduced to myth. Finally, it was following the crisis of nation-state determined by the loss of their sovereignty, which we witness, going beyond the question of totalitarianism and following the reading of Hardt and Negri, Empire and the birth of the progressive realization a globalized society.
In contrast to this set of issues, readings and concepts can be grouped those concepts that refer to the attempt to build a new ethic possible. In this case, however, is very difficult to find a key word around which to rebuild a perscorso argument. This difficulty is because the various authors involved, and I riferiesco especially the French thought the second half of last century, using a variety of concepts that refer to each other forming a real semantic network in which each element is equal to the other. I think, for example, the use of concepts face I'autrui , proximity, listening Levinas, words that give us the horizon of ethics of the gift only if made to interact in the construction aspect of a report of otherness whose essential premise is practical justice. But you can also refer to the categories of Derrida, from teaching Master of Levinas, develop an ethics as hospitality. A position that seems to take as a starting point for reflection and very strong current issues related to the issue of multi-ethnicity, the stranger, the meeting in accordance with the differance , with the necessary reorganization and ethical policy that requires the company globalized. Last important reminder that we suggest you read Sollazzo by comparing the categories used lattice, is what Ricoeur. Proprira directing research towards the construction of what we might call an ethic of reciprocity, Ricoeur builds a set of theoretical references that tend to dismantle alcuni fondamenti della filosofia di stampo metafisico-ontologico. Egli, infatti, pone al centro del rinnovamento giuridico e politico non il cogito ma il sè, che si costituisce in una relazione di alterità a partire dalla “scoperta di forme di alterità interne allo stesso sè”; non la morale ma l’etica intesa come aspirazione “a vivere bene con e per gli altri all’interno di istituzioni giuste”; non, infine, la formalità della regola ma la reciprocità dell’amicizia, e cioè la possibilità di relazionarsi anche giuridicametne all’altro in quanto ‘tu’, ‘volto’ concreto che si incontra solo spezzando ‘la chiusura del same '.
Let me conclude by pointing out that in this brief reflection Sollazzo work stand out very clearly the very nature of the new proposals radicalmetne ethical alternative. Proposals which, as I have tried to stress, involving the breaking of new concepts and attempt an organization of categories inherited from the tradition of completely new. On the other hand, would not that be so, because, as the author reminds us, the dehumanizing of the totalitarian esprienza requires the recapture of a new dimension of thought required "to transcend individual limitations, isolation, loneliness in towards the recognition of the presence of others. "

This work is published under a Creative Commons License .