Why Voters Don’t Buy It When Economists Say Global Trade Is Good Greg Mankiw

Notebook per

Why Voters Don’t Buy It When Economists Say Global Trade Is Good

Greg Mankiw

Citation (APA): Mankiw, G. (2016). Why Voters Don’t Buy It When Economists Say Global Trade Is Good [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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Why Voters Don’t Buy It When Economists Say Global Trade Is Good By Greg Mankiw

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You see it in Donald Trump’s railing against immigrants and trade agreements. It may well be part of Hillary Clinton’s shift, under pressure from Bernie Sanders, against the Trans-Pacific Partnership, which she once embraced as “the gold standard in trade agreements to open free, transparent, fair trade.” You certainly see it in the British decision to exit the European Union,

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TRUMP CLINTON BREXIT

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Voters clearly aren’t listening to economists.

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ECONOMISTI

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35 percent of registered voters thought the United States gained from globalization, while 55 percent thought it lost.

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ELETTORI

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If people were just looking out for themselves, their view of globalization would be determined by the industry in which they worked. Those in industries with a high concentration of exports should be favorable to an open economy, while those in industries that have to compete with imports should be opposed. In actuality, however, people’s attitudes about free trade and offshore outsourcing are unrelated to the characteristics of the industry in which they are employed.

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MUTZ

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voters embrace policies based on the broader national interest.

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NATIONAL INTEREST

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As Mr. Mansfield and Ms. Mutz put it, “trade preferences are driven less by economic considerations and more by an individual’s psychological worldview.”

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PSICOLOGIA LOSS AVERSION

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The more years of schooling people have, the more likely they are to reject anti-globalization attitudes.

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EDUCAZIONE

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Consistent with this, Andrew McGill reports in The Atlantic that the recent Brexit vote was strongly correlated with education.

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BREXIT

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In the long run, therefore, there is reason for optimism. As society slowly becomes more educated from generation to generation, the general public’s attitudes toward globalization should move toward the experts’.

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LONG RUN

Contro la medicalizzazione della società

Un tale spara sulla folla, viene catturato e messo in cella, che farne?

E’ pazzo? Forse sì: non ha il controllo sulle sue azioni.

O forse no: semplicemente per qualche motivo gli piace l’idea di sparare sulla folla e oggi ha deciso di farlo.

Come scegliere tra le due opzioni? Follia o preferenza estrema?

Il dilemma vale per il pazzo, per il drogato, ma anche per il bambino distratto: medicalizzare o moralizzare?

Lo stragista si realizza uccidendo il prossimo che non conosce? All’alcolizzato piace il vino? Il bambino distratto preferisce fare il lazzarone?

Le ho provate tutte per capire come giudicare in modo rigoroso ma nulla mi soddisfa. Si va a occhio in modo inaffidabile.

Davvero, non capisco come agiscano i “periti” di un processo che lascia adito a dubbi del genere (e ce ne sono tanti!): secondo me in base a mere condizioni del tutto arbitrarie. Non mi fido.

Del resto la vicenda dell’omosessualità: è stata tolta dal novero delle malattie per alzata di mano nel congresso di psichiatria del 1972  senza che la scienza avesse prodotto nulla di nuovo in materia. Mere convenzioni.

C’è chi la fa facile: poiché non riesco a capire le preferenze dello stragista, allora non le considero preferenze. Alla faccia del rigore! francamente, non saprei se sia più pericoloso chi pensa in questo modo o lo stragista (che se va al potere giudicherà probabilmente con lo stesso criterio tutti noi).

Altri dicono: guarda se si pente. L’assunto: quando una presunta “preferenza estrema” è volatile allora non è una vera preferenza. Ahimé, pentirsi è un atto assai sospetto quando pentirsi conviene. Il drogato che implora il tuo aiuto per “uscire dal tunnel” potrebbe cercare una scusa per ottenere qualcosa a basso prezzo. La medicalizzazione della scuola scusa (e dà privilegi) a chi fornisce basse prestazioni….

D’altronde, l’alcolizzato beve quando potrebbe evitarlo: se gli offri una somma di denaro per non bere quel bicchiere lui si astiene e incassa, chiara dimostrazione che puo’ farlo se solo lo volesse. Gli economisti hanno notato che quando il costo dell’eroina aumenta i consumi decrescono, alla faccia della dipendenza.

Alcuni puntano forte sul ruolo delle medicine: se una preferenza cambia assumendo delle medicine, allora non è una preferenza ma una malattia. Non mi convince: posso essere più disinibito bevendo un bicchierino, ma questo non significa che la vergogna sia una malattia. Così come io bevo un bicchierino per risolvere i miei problemi umorali, nulla vieta al depresso di prendersi il prozac o altre medicine senza per questo dover essere considerato malato.

Sento dire: solo il folle si sbaglia di continuo senza imparare la lezione! Sbagliato, anche molti che reputiamo sani fanno lo stesso, i bias sistematici sono acclarati. Molte convinzioni scientifiche fondate (dall’evoluzione all’età della terra) non sono credute vere da molti, ma non siamo per questo in presenza di folli.

Poi c’è il “chimico”: quando agiamo in virtù di eventi chimici che accadono nel nostro cervello, allora non possiamo parlare di “preferenze”. Ma anche qui giungiamo subito ad un punto morto: gli eventi e i comportamenti possono essere correlati ma sul nesso di causalità la scienza è silente. E poi, anche l’obeso ha un metabolismo strano ma non per questo l’obesità è necessariamente una malattia, mantenere un peso forma è nelle sue possibilità, anche se richiede uno sforzo maggiore.

Torniamo al dilemma: follia o preferenza? Moralismo o medicalizzazione? Qui mi sa che bisogna prendere posizione senza molti elementi concreti a supporto, facendo prevalere la convenienza sociale. Seguendo le orme di William James o Blaise Pascal: se un problema metafisico non ha una soluzione che s’impone allora è bene soppesare le conseguenze delle soluzioni in concorrenza.

E allora vediamole queste “convenienze”.

L’approccio moralista produce i migliori incentivi: se sei responsabilizzato ti impegnerai di più a prescindere dai tuoi limiti.

L’approccio medico non inficia l’adozione delle migliori terapie: se sei malato verrai curato meglio.

Ora, l’approccio moralista non pregiudica le cure: il fatto di essere responsabile non mi impedisce di prendere una pastiglia d’aiuto.

Al contrario,  l’approccio medico pregiudica gli incentivi: se sono malato ho diritto a corsie preferenziali.

E’ chiaro che il primo approccio s’impone.

Obiezione: ma facendo la scelta moralista non produciamo giudizi sballati?: ok, un ciccione potrebbe astenersi dal mangiare l’ennesimo panino se solo lo volesse ma cio’ non toglie che forse per lui l’operazione è più difficile che per me, giudicarlo è rischioso.

Risposta: ma questo si è sempre saputo e il problema è stato superato: esiste una giustizia umana e una giustizia divina; noi abbiamo diritto ad esprimere un giudizio morale su un comportamento sbagliato ben sapendo che quello definitivo sulla persona lo pronuncerà solo chi puo’ osservare tutte le variabili in campo.

Ma il mondo secolarizzato ha espulso il tribunale divino dal suo orizzonte cosicché la “medicalizzazione” della società avanza a passi da gigante.

Does Belief in Free Will Make Us Better People? Jonathan Schooler

Notebook per

Does Belief in Free Will Make Us Better People?

Jonathan Schooler

Citation (APA): Schooler, J. (2014). Does Belief in Free Will Make Us Better People? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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Does Belief in Free Will Make Us Better People? By Jonathan Schooler

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Resolving what to think about free will is itself a choice.

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SCEGLIERE LA SCELTA

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Too often scholars treat the topic of free will as if there currently exists a single indisputably “correct” perspective.

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TRONFI

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Initial evidence for the functionality of a belief in free will emerged from several studies by Kathleen Vohs and myself [1] examining the impact of discouraging a belief in free will on individuals’ tendency to cheat.

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IMBROGLIONI

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In one study, participants were presented with one of two essays by the Nobel Laureate Francis Crick [2], the co-discoverer of DNA

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FAR LEGERE CRICK

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For example, Baumeister [3] and colleagues demonstrated that discouraging a belief in free will leads to less helping, more aggression, more mindless conformity, less feeling of guilt, less learning of moral lessons from one’s misdeeds, and less counterfactual thinking about how one might have behaved better.

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COMPORTAMENTI ANTISOCIALI

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Other studies have begun to reveal the mechanisms underpinning these behavioral effects. For example, Rigoni and colleagues found [4] that discouraging a belief in free will reduces a specific signal of the brain’s electrical activity (the “readiness potential,” as measured by electroencephalography) known to be associated with the preparation of intentional action.

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READINESS POTENTIAL

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Research by Stillman and colleagues found that believing in free will is associated with better career prospects and job performance.

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SUCCESSO

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belief in free will is positively correlated with a host of positive attributes (including: self-control, life satisfaction, subjective happiness, mindfulness, and ambition) and negatively correlated with several less desirable traits (such as neuroticism and mind-wandering).

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PENSA POSITIVO

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First, the strengths of the relationships between belief in free will and the assorted positive traits and behaviors reviewed above, though observed in various labs and typically statistically significant, are generally relatively modest.

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MODEST

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a recent set of studies by Sharif and colleagues found that discouraging a belief in free will reduced people’s tendency to punish purely for the sake of vengeance.

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VENDETTA

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Personally, I find all three of the major conceptualizations of free will lacking, which contributes to my belief that neither logic nor science currently requires me to abandon a concept that I find quite useful.

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NESSUN MOTIVO X ESSERE DET

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Hard determinism [7]’ s assumption, as endorsed by Crick, that free will is an illusion,

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ILLUSIONE

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Compatibilism [8] ’s assumption (alluded to just above) that genuine free will can exist in an entirely deterministic universe is by far the most popular view among modern philosophers [9]. However, it is very difficult for me to gain an intuitive understanding

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COMPATIBILISMO CONTROINTUITIVO

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The Libertarian view [10] that conscious intent somehow transcends the causal chain of physical events most closely resonates with my personal experience, but it is difficult (though perhaps not impossible) to imagine how this might happen.

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LIBERTARIAN

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Yet as William James [11] observed in making the case for pragmatism, [12] when an idea cannot be evaluated on reason alone, it may be appropriate to: "Grant an idea or belief to be true," and ask "what concrete difference will its being true make in anyone's actual life?

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PRAGMATISMO

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For myself, the functionality of a belief in free will, both as revealed by research and through personal experience, contributes to its appeal.

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INTROSPEZIONE E BENESSERE

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Why are there such disparate views about free will?

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DOMANDA

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For example, a study by Aarts and Kees van den Bos [13]

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This finding suggests that people who believe in free will may experience a stronger association between their actions and the events that follow them. In short, differences in how we experience the world may color our views about free will.

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ESPERIENZA XSONALE

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Is it reasonable to consider the functionality of a belief in determining whether to adopt it?

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2 DOMANDA

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For those who find themselves undecided about metaphysical issues of all sorts, the functional value of these beliefs may seem an appropriate consideration in deciding whether or not to hold them. This is certainly the conclusion of some great minds such as William James [11] and Blaise Pascal.

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JAMES PASCAL

Can Private Vice Produce Public Virtue? Joseph Capizzi

Notebook per

Can Private Vice Produce Public Virtue?

Joseph Capizzi

Citation (APA): Capizzi, J. (2016). Can Private Vice Produce Public Virtue? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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Can Private Vice Produce Public Virtue? By Joseph Capizzi

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Some philosophers, notably Bernard Mandeville, claimed that vices such as avarice, pride, and vanity are necessary for a well-functioning economy— and a well-functioning economy, they argued, is critical to the public good.

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MANDEVILLE

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For centuries, many thinkers in the West agreed with certain classical Greek and Roman authors who saw a link between private (or personal) virtue and the public good, between the health of the soul and that of the city. In Book II of Plato’s Republic, for example, Socrates draws an analogy between man’s justice and the justice of the polis.

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PLATONE SOCRATE

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As Socrates explains to his interlocutor: “Recall the general likeness between the city and the man,

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ANALOGIA

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Many of the great thinkers of the Christian theological and philosophical traditions, including both Augustine of Hippo and Thomas Aquinas, agreed in the main with this account of how private virtue is connected to the public good.

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TOMMASO E AGO

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The political theorist David Miller begins his wonderful Political Philosophy: A Very Short Introduction (2003) by musing on the fourteenth-century fresco series by Ambrogio Lorenzetti called The Allegory of Good and Bad Government. Emerging from the classical tradition, Lorenzetti takes for granted that the moral characters of both rulers and subjects are deeply connected.

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LORENZETTI

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Fear dominates the vicious city: “a city under military occupation, and a barren countryside devastated by ghostly armies,”

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“Luxury,” Bernard Mandeville wrote in 1705, “employ’d a million of the Poor, and odious Pride a Million more.”

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IL LUSSO FA LAVORARE

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Mandeville’s long poem The Grumbling Hive: or, Knaves Turn’d Honest defended vice against the moralism of English political ideology famously expressed by Jonathan Swift, among others.

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MANDEVILLE VS SWIFT

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Envy itself, and Vanity, Were Ministers of Industry;

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But this is merely one half of Mandeville’s account. If an abundance of certain vices can lead to paradise, an abundance of certain virtues leads to despair and poverty.

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VIRTÙ MORTIFERE

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Unable to protect itself and unmotivated towards industry, art, or craft, the hive relocates to the hollow of a tree to live

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ARTI MANUFATTI E GENIO

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Later Enlightenment philosophers, including Adam Smith and David Hume, would echo and elaborate on Mandeville’s ideas.

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SMITH HUME

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First, recent economic developments may suggest the unsustainability of ever-increasing patterns of consumption. This is only partly a claim about environmental degradation.

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AMBIENTE

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Second, even advocates of the Mandevillian approach praise the older virtues, whether implicitly or explicitly. This we might call the “eternal return of virtue.”

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LE VITÙ BORGHESI

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Rulers and lawmakers would encourage people to behave in these now “virtuous” ways, while genuinely vicious people— pursuing their self-interest to the point of cruelty toward others— would break these laws and harm the public good.

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VIZIOSI TOTALI

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Was de Mandeville being polemical when he claimed that “vice” is the basis of the public good?

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SOLO POLEMICA?

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Yes, he was being polemical; he was challenging a dominant view

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But as Machiavelli stated, a prince can’t use evil all the time but only when there are emergencies such as when a nation is being founded, to abolish corruption, and to banish obstreperous elements and mass migration invasions when necessary.

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MACHIAVELLI E IL MALE NECESSARIO

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Was Truman evil in using an A-bomb on Japan? Was Churchill evil in allowing the German bombing of the English City of Coventry instead of evacuating the city

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POLITICA E MALE

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Think of the family: in a family, a true community by almost any consideration, parents have obligations and privileges that children do not.

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GOVERNO E GENITORI

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The political philosopher Michael Walzer has written a great deal on this. He calls it the “problem of dirty hands,” and no doubt he and you are right that those in authority often dirty their hands with evil acts.

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MANI SPORCHE

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Mandeville has not made an argument, he has observed a fact.

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FATTI

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Modern developments have not challenged that, on the contrary they have reinforced it. “unsustainability” arguments are Malthusian nonsense– that even Malthus ultimately rejected.

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SVILUPPO INSOSTENIBILE: CONCETTO MALTHUSIANO

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Steve Jobs has done more to improve the world than Mother Theresa. That offends our values, but it is still true.

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STEVE JOBS MADRE TERESA

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Does the classical view you describe make any sense in a pluralistic context, where different citizens (or communities of citizens) may have different, sometimes conflicting, conceptions of “virtue”?

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PLURALISMO E CLASSICITÀ

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From a Christian perspective, it sounds like the world you describe does not take into consideration the Fall.

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PECCATO E VIZIO

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Arguably, couldn’t it be the case that something like Mandeville’s view is the best we can hope for in a fallen state, when people are vicious by nature?

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SISTEMA IDEALE X IL PECCATORE

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You’re right if you’re suggesting that despite the “virtues” of good governance, sin will still occur and no society will be absent its influence.

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PUBLIC CHOICE

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Mandeville’s account, in my view, is parasitic on virtue. All the productivity of the hive he champions really is explicable not in terms of vice but of virtue, even in imperfect men and women. Because most shopkeepers are not actually motivated by selfishness (vice) but by some real good (e.g., the desire to bake good pizza, or interest in taking apart and fixing cars, or love of teaching— all virtues),

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CONTROLETTURA DI MANDEVILLE

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Could a vicious leader produce a virtuous society?

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VIZIOSITÀ DELLA POLITICA

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Yes, Allan, but despite himself.

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NN INTENZIONALE

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as the just state requires the emergence of a Platonic guardian king, I think it’s fair to say the Republic is more so about the process of a just individual.

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REPUBBLICA DI PLATONE

What Happens When We Pray? Tanya Luhrmann

Notebook per

What Happens When We Pray?

Tanya Luhrmann

Citation (APA): Luhrmann, T. (2014). What Happens When We Pray? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

Nota - Posizione 1

con la preghiera la ns immaginazione ci fa xcepire + vividamente le cose di dio fugando i fastidiosi dubbi del mondo secolarizzato IMHO: detta così la preghiera sembra un autoinganno benefico ma... ma quando l autore tenta di salvare qs pratica il suo linguaggio si fa oscuro come dal terapista preghiera self help 2 preghiere tesi: l immaginazione si trasforma presto in xcezione e in esperienza religiosa apprendere pregando o ascoltando il dio persona immaginazione e xcezione 2 teorie cognitive della religione nati x credere: la preghira serve a superare i dubbi creando esperienza religiosa dubbi e secolarizzazione avanzano e la religione si fa sempre + esperienziale

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What Happens When We Pray? Tanya Luhrmann

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People were also encouraged to pick out only thoughts that were in various ways good: they made you feel good, and they were the kinds of things a good God would say. In short, even though the church invited this informal daydream-like prayer in which people had back-and-forth

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PENSA POSITIVO

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People learned to talk to God as they might to a therapist, and waited to hear what this wise, sensible person might say.

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TERAPEUTICO

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On the one hand, talking to God in your mind is something people do intuitively. It’s like talking to your absent spouse, your dead grandmother,

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INTUITIVO

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The great scholar of contemporary Catholic experience, Robert Orsi, remarked to me that before Vatican II, what most Catholics meant by the word “prayer” was the recitation of specific formal scripts.

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RECITATIVA

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newcomers to this kind of church would begin by saying that God didn’t talk to them. Yet after some months they would sometimes report that they could recognize God’s voice the way they recognized their mother’s voice on the phone. I could see, then, that having an informal conversation with prayer in your mind—what Christians in this church called prayer--involved learning.

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IMPARARE

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I brought in over a hundred people and randomized them to prayer practice or to lectures on the gospels, and I found that those in the prayer group were more likely to report more vivid mental images;

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IMPARARE O PREGARE

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they experienced God more as a person, felt his presence more, and interacted with him more often.

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DIO PERSONA

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I argued that paying attention to what one imagines makes the world of the mind more vivid, and that this was central to understanding imagination-rich prayer.

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IMMAGINAZIONE

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attributing significance to inner sensation generates unusual experience: sensory overrides (or hallucinations, though the term is one that some people associate primarily with mental illness, an association I reject) but also a near tangible sense of presence

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PRESENZA

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These findings suggest that paying attention to mental imagery alters the subject’s awareness of such inner phenomena to the extent that that it alters the subject’s decision about what the subject perceives to be real.

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REALTÀ

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I am arguing that these prayer practices in which people imagine conversations with God in their minds really change people, because their inner world becomes more and more vivid over time.

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CAMBIAMENTO

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They sought to replace the human content of the imagination—the building blocks of the mind, the monks called them—with scripture, so that the stories and phrases from the holy text came alive to them

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GESÙ VIVO

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Many people have observed that women pray more than men. It is also true that women score slightly more highly in absorption than men.

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DONNE

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Stewart Guthrie (Faces in the Clouds) suggests that our need to be alert to predators probably led to a hyper-awareness of possible agents.

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STATO DI ALLERTA

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People intuit invisible agents because they see animation in inanimate objects. Pascal Boyer (Religion Explained) argues that religion is in effect a by-product of cognitive evolution.

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AGENTI INVISIBILI

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Justin Barrett (Why Would Anyone Believe in God) points out that (in addition to the above) the developmental trajectories of young children contribute to the expectation of an invisible, all knowing God.

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NATI X CREDERE

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“The design of our minds leads us to believe.”

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While our intuitions may lead us to infer an invisible agent, sustaining the sense that God is present within our cool rational framework can be hard. That, I suggest, is what prayer does, and why it takes work.

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RUOLO DELLA PREGHIERA. MEMENTO

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But it will be most important—or perhaps, most clearly emphasized as important—in a world where people explicitly struggle with secular doubt. That, I think, is why these experiential practices have grown more important in recent decades.

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LA CRESCITA DELLA PREGHIERA

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the sheer effort people invest in connecting to their God suggests that they must overcome inherent doubt—not, perhaps, doubt that the ancestors are real, but doubt that the ancestors care, will listen or will respond. As the consensus about God decreases, however, it becomes more important for people to experience God’s presence personally and intimately. That emphasis probably explains the spread of experiential spirituality within the United States.

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DUBBIO E PREGHIERA

Does Digital Communication Encourage or Inhibit Spiritual Progress? Diane Winston

Notebook per

Does Digital Communication Encourage or Inhibit Spiritual Progress?

Diane Winston

Citation (APA): Winston, D. (2014). Does Digital Communication Encourage or Inhibit Spiritual Progress? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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Does Digital Communication Encourage or Inhibit Spiritual Progress? By Diane Winston

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when Sister Catherine Wybourne’s Digitalnun [1] helped form a community of Benedictine nuns [2] in Oxfordshire, England, she knew they could not afford to pursue the order’s mission of hospitality.

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DIGITALNUN

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Wybourne, a former banker who is intrigued by technology, believed a virtual community could express “traditional Benedictine hospitality in contemporary form

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intrigued by technology, believed a virtual community could express “traditional Benedictine hospitality in contemporary form [3].” The sisters launched a website that dispenses spiritual teachings via podcasts and videos, hosts conferences, sponsors online retreats, offers a prayer line, and allows participants to “converse” with the nuns.

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BENEDETTINI DIGITALI

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the nuns embrace a worldwide community, many of whom would not have come to the monastery.

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WORLDWYDE

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unprecedented opportunities for laypeople to study and learn.

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MAX OPP

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The ability to pick and choose religious teachings without reference to religious authority or community

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AUTORITÀ

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Overcoming Binaries Up/ down, in/ out, yes/ no

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TITOLO

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That type of thinking propelled all too much of Western religious history— a sad and bloody tale of armed conquest and forced conversions,

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CONSEG. DEL BINARISMO

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The relationship between digital communication and spiritual progress is similarly a both/ and proposition. As Sr. Wybourne notes, the gift of layered, instantaneous, global communication affords new possibilities for spiritual engagement.

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PIÙ OPPORTUNITÀ PIÙ SFUMATURE

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Spiritual Progress

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TITOLO

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Spiritual progress entails moving toward a deeper experience and awareness of these intangibles. Spiritual progress can result from education or from experience; it can be collective or individual.

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DEF

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For others, spiritual progress is attained through study. Devout Muslims study the Qu’ran to grow closer to God,

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STUDI

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Digital Communication

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TITOLO

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The explosion of online resources offering seekers opportunities to experience nirvana, Enlightenment, transcendence,

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ANCORA OPP

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Occult knowledge is suddenly accessible, secret teachings clickable and esoteric teachings, formerly the province of trained masters, available to all.

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ESOTERISMO

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BeliefNet [10], Bible Gateway [11] and the Vatican website [12] are perennially popular.

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With so many options, the first obstacle that digital communication poses to spiritual progress is selectivity.

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COME SELEZIONARE

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Stig Hjarvard’s argument that media have assumed a key role in social orientation and moral instruction:

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‘In earlier societies, social institutions like family, school and church were the most important providers of information, tradition and moral orientation for the individual member of society. Today, these institutions have lost some of their former authority,

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MEDIA

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Elizabeth Eisenstein’s classic The Printing Press as an Agent of Social Change [15] chronicles the impact of Gutenberg’s invention on Western civilization, arguing that the printing press made possible widespread literacy, religious reform and modern science.

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ES STAMPA

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Contemporary scholars argue that the “logics” of digital communication— including individualization, commercialization and globalization— likewise

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INDIVIDUALISMO OMMERCIALI

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critici

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Individualization corrodes social ties,

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Although scholars and religious leaders once wondered [16] if virtual religion would undermine real-life religious communities, the contrary is true: Practitioners supplement their real-world religious affiliations with virtual activities, including study, journaling and prayer. Commercialization, too, is a complex phenomenon as Mara Einstein argues in Brands of Faith: Marketing Religion in a Commercial

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SUPPLEMENTO

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commercializzazione

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Mormons [18], Methodists [19], and Scientologists [20] have all launched major online campaigns to make their “product” more user-friendly. Ironically, such campaigns have the potential to reach seekers hoping to deepen their spiritual lives

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MEDIA

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The Digital Cosmos/ Chaos

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TITOLO

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caveat

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Its democratic nature can reinforce individualization to the detriment of community. Its openness challenges religious authority

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commercialization creeps in, if not from providers than from users.

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Jane Shilling’s, suggestion in The New Statesman [21] that digital access has transformed at least one aspect of spirituality -- self-examination -- from an essentially elitest pursuit to a democratic one:

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ESAME DI COSCIENZA

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Valerie Tarico’s belief that the Internet spells doom for organized religion [22]. Tarico argues that web content, highlighting the negative aspects of religious institutions, is a reason for diminishing numbers of adherents, at least in the US.

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INTERNET E LA PROP. ANTI REL.

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If you doubt that the same Internet that opens exit strategies for some opens new possibilities for others, a glance at Jim Gilliam's "The Internet is My Religion"

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la personalizzazione

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In “The Internet is Not Killing Organized Religion [24] ,”Elizabeth Drescher writes, “At the end of the day, that is, it is not so much “the culture”—digital culture, secular culture—that is driving young people from churches, it is religious culture itself.”

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The challenges that beset us in this realm are not, primarily technological. They are personal. They are us. In the context of digital communications, indeed with regard to any instance of the New, spirituality is a heightened case of human activity, not a special class.

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TECNO SOPRAVV

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diario della morte di un padre

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Madrigal explains: "The document became a shared diary of their relationship with their father and each other," he writes: "its tiny movements intimate, its arc gutting.”

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Humans find ways to push meaning through the pipes."

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PUSH MEANING