Cristianesimo e modernità

continua da:    http://broncobilli.blogspot.it/2015/01/economisti-o-credenti.html

1. Economia di mercato e cristianesimo di Angelo Tosato

1. • Intro
   • Un interpretazione dinamica (storico critica) della bibbia (parole pienamente umane che risentono del contesto)
   • La funzione attualizzante dello spirito evangelico
   • Un capovolgimento è possibile: guarda al magistero sulla donna sottomessa
   • L atteggiamento da combattere:tra vangelo e ricchezza un aut aut
   • Cap1 critica a mises
   • Riconoscimento: esiste un problema base: i vangeli sembrerebbero incompatibili con la ricchezza
   • Mises: nei testi nn c è speranza, speriamo nella chiesa
   • Tosato: agire sui testi: 1 scienza storica di contestualizzazione (esegesi) 2 scienza teologica per attualizzare (ermeneutica)
   • Esegesi: 1 la parola di dio è incarnata 2 le comunità cristiane primitive erano molte
   • Tesi di mises: g è indifferente al sostentamento e il suo insegnamento socialmente distruttivo poichè in attesa del regno dei cieli
   • 1 mises trascura la natura apocalittica dei profeti israeliti: poca enfasi sulla dimensione trascendentale 2 mises nn distingue le istruzioni x l elites da quelle x la massa
   • 1 elite 2 invito e nn comando 3 seguire e nn abbandonare
   • G è un buon ebreo, nn rinuncia alla legge ma chiede nuova interpr. (Che il sabato sia fatto x l uomo, contro il letteralismo) Nn chiede ai seguaci una rinuncia definitiva ma una rinuncia x evitare la distruziine imminente
   • Regno dei cieli = regno di dio. Espressione solo di marco. Venga il tuo regno: qui in terra. Peruna lettura fondamentalista: dossetti e giussani.
   • Non "il mio regno nn è di qs mondo" ma " da qs mondo": g si attende un investitura celeste e nn di popolo
   • G ha di mira la rigeneraziine di un israele corrotta
   • Resta da attualizzare il messaggio. L esempio del prestito ad usura. Senso della proibizioni: evitare la schiavizzazione del debitore. Oggi sappiamo che la via migliore è la concorrenza
   • Altro esempio: la condanna della prop: è affermata nella bibbia e g era un buon israelita
   • Contro i prop:1 beatitudini 2 giovane ricco
   • 1 in mattea si precisa poveri di spirito (diversamente che in luca: beati i poveri): gli israeliti perseguitati. Matteo è più attendibile: 1 collima con l impostazione ebraica 2 collima col resto dell insegnamento: è la fede innanzitutto che salva. Il pauperismo è più di luca che di g
   • 2 giovane ricco. Iniziamo col cammello: g esprime la metafora come sfogo di fronte all insistita ipocrisia e avarizia di un riccone. Ma di mero sfogo determinato da un isuccesso trattasi. Inoltre la metafora tratta di una difficoltà nn di impossibilità
   • Il ricco co dannato: chi usa male e chi si procura fraudolentemente la ricchezza. Per una visione coerente l ermeneuta dovrebbe ricondurre a qs due categorie la condanna della ricchezza.
   • Cap 2 il problema di alcuni passi evangelici
   • Ufficialità: rifiuto del capitalismo zl pari del comunismo
   • Ipotesi: il capitalismo produce ricchezza, qlcs di pericoloso per il cristiano alla luce del nuovo testamento, specie di alcuni passaggi
   • 1 beati i poveri e guai ai ricchi in luca
   • 2 il cammello sempre in luca. Nn accumulare tesori sulla terra
   • 3 il giovane ricco in matteo: va e vendi tutto ciò che possiedi, dio e mammona. Diversi passaggi invitano alla rinuncia anche degli affetti familiari
   • 4 atti degli apostoli e chiesa primitiva cripto comunista. Francescod'assisi
   • 1: titolo dell imperatore: difensore dei poveri. I poveri sono gli indifesi e allorchè israele perse il suo re l israelita perseguitato era detto "povero" o umile o soggiogato. Termini interscambiabili.
   • 2: nn accumulare poichè con la venuta del regno e la fine del presente ordine la ricchezza consueta è in pericolo. Insegnamento profetico(contingente) più che sapienziale (permanente).
   • 3: a nessun altro gesù ha chiesto tanto. Forse insegnamento iperbolico (tipo: se la tua mano ti scandalizza tagliala)
   • Due modalità di farsi povero: 1 rinuncia a tutto e 2 devolvere alla comunità garantendosi una relativa sicurezza in essa. La seconda via sembra la meno assurda
   • 4: aderire al cristianesimo esponeva ai rischi cosicchè nn si rinunciava per rinunciare ma per convertire la ricchezza in forme più pratiche. Si consideri anche il desiderio di essere ammirati dagli ellenisti che consideravano perfetta la società comunista. Tuttavia la cassa comu e non esisteva nella realtà, una semolice elemosina prendeva il posto della completa devoluzione. L esaltazione di episodi di eccezionale generosità ha catgurato l attenzione facendo pensare che fossero la norma
   • Passaggi evangelici pro ricchezza
   • 1 parabola dei talenti.
   • 2 il giudizio universale ribadisce che il premio sarà dato a chi avrà assistito i bisognosi ma soprattutto che potremmo essere cattivi giudici degli effettivi benefattori (ipotesi:si costruisce più bene col lavoro che con l assistenzialismo). Un accenno al bene non intenzionale?
   • 3 marta e l unzio e di betania
   • Cap3
   • I vescovi farebbero bene ad aftenersi alle loro competenze evitando di fare gli economisti
   • Cap4 magistero sull obbligo di sottomissione della moglie
   • Esegesi ed ermeneutica della sottomissione
   • Il comandamento è semplice e inequivoco, unanimemente interpretato da padri pontefici e teologi fino a metà del 900 quando è stato ribaltato
   • Un caso di scuola x l innovazione del magistero e per l adozione di criteri empirici induttivi anzichè dogmatici e deduttivi
   • Tradizione: ogni società richiede un capo (desibnato da dio). Nella famiglia il capo designato è l uomo
   • Giovanni 23: ogni società richiede un ordine e per desumerlo nn guardiamo tanto alle scritture quanto alla natura umana
   • Il diritto delle donne viene constatsto nella realtà quotidiana: sebno dei tempi. La chesa DEVE scrutarli e interpretarli alla luce delle scritture. La parola di dio del libro viene letta alla luce della parola di dio nel mondo.
   • L amore tra cristo e la chiesa diventa il paradigma
   • Per giustificare il cambiamento vengono enfatizzati passi alternativi a quelli prima considerati, per quanto la cosa sia ar itraria esegeticamente
   • La sottomissione deve essere reciproca. Il riferimento ad efesini è forzato se nn palesemente improprio. I passi imbarazzanti del nuovo t. vengono bollati come un residuo dell antico t.
   • Si confonde l esegesi con l ermeneutica dando luogo ad un esebesi scorretta solo perchè ossessionati da preoccupazioni ermeneutiche. Purtroppo in nuovo t. nn innova su qs punto come invece si vorrebbe sperare.
   • Interpretazione = esegesi (contestualizzazione) + ermeneutica (attualizzazione). La scarsa coscienza del procedimento ha prodotto innovazioni un pò grossolane con esegesi arbitrarie. Meglio che niente ma in futuro il procedimento andrebbe affinato nel senso indicato
   • Un altro esempio di i no azione interpretativa è dato dal giudizio sull usura, qui il procedi ento sembra più armonioso.
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2. Cristiani per la libertà di Alejandro Chafuen
   • Il mercato è coscienza della scarsità ovvero un effetto del peccato, rinnegare le sue leggi significa rifiutare il peccato originale
   • I tardoscolastici operarono tra il 1300 e il 1500 (con influenza anche nel 1600)
   • La giustificazione della prop. argomenti filosofici e morali ma x la prima volta anche economici. I beni sono scarsi e se posseduti in comune saranno gli opportunisti a guadagnarci. La pp è legittima xchè è naturale avere cura del proprio.
   • Contro vedi tommaso secondo thawney: tommaso come precursore di marx e del suo valore lavoro.
   • Francisco de vitoria: il prezzo dipende da domanda e offerta.
   • Prologo
   • Tesi tardosc: i commerci come fattore di pace
   • Quel che mancò: mai ribaltata la dottrina della sterilità del denaro
   • Cap 1 la tardoscolastica
   • Per alcuni studiosi il pensiero tardo si identifica in definitiva con quello gesuitico
   • Ricevono da aristotele e attraversomil giusnaturalismo consegnano agli scozzesi
   • Cap 2 economia
   • La legge economica è una legge naturale, come quella etica. Si ricava deducendo da principi autoevidenti, proprio come incampo etico
   • l approccio ricorda quello austriaco: la legge economica nn è normativa ma naturale
   • Nessuna legge etica può invalidare una legge econimica, bisogna regolarsi di conseguenza
   • Lo studio della legge naturale condusse a molte forme di utilitarismo
   • Cap 3 la pp
   • La pp deriva dalla presenza del peccato, della scarsità
   • Considerazioni utilitaristiche giustificano la pp. In qs sono compatibili con le leggi etiche
   • San bernardino da siena: il furto peggio dell omicidio
   • Ci sono molti passi dove g. sembra condannare la pp. Come interpretarli? Come interpretiamo quei passi in cui g.  chiede di odiare i propri genitori: nulla va posto sopra il signore iddio
   • Atti: e misero tutto in comune. Come interpretare? Un comando dato ad alcuni (es ai preti) nn vale per tutti
   • De soto: con i beni in comune la generosità nn sarebbe più possibile. Da qui il precetto: l elemosina dovrebbe provenire solo da beni privati
   • Le cose che nn appartengono a nessuno appartengono a chi le trova. La legge che assegna al re le terre scoperte è injqua
   • Cap 4 finanza pubblica
   • Mariana: il renn è il prop dei beni dei sudditi, alcuni diritti pre edono la politica cosicchè il go ernante deve agire in modo oculato e rispettoso
   • Mariana: il bilancio deve essere in pareggio e il miglior modo per ottenerlo è tagliare le spese: nn c è nkente di più disordinato che la spesa fatta col tesoro comune
   • Navarrete: ricco nn è chi possiede moneta ma chi produce molto
   • Marianacontro l i flazione: è iniquo per il re alterare il valore delle monete
   • Pedro de navarra sulle Tasse inique 1 se imposte in modo illegittimo 2 se qualcuno è tassato diversamente dagli altri 3 se eccessive 4 se utilizzate a favore di interessi specifici. In qs casi è legittimo evadere
   • Tomismo: la legge ingiusta nn è vera e quindi nn comporta obblighi. Legge giusta: legge di natura e in linea con le consuetudini
   • Cap 5 teoria della moneta
   • Azilpcueta formula la prima versione della teoria quantitativa: è la quantità di moneta a determinare prezzi ed inflazione.
   • Mariana: l inflazione è una tassazione subdola
   • L inflazione è considerata una forma di furto e molto disapprovata dai gardo
   • Mariana formula la legge di gresham: il rame tende a sostituire l argento (tesaurizzato)
   • Cap 6 il commercio
   • Agosti o: commerciare è come mangiare, un azione moralmente indifferente
   • Mariana: il commercio è buo o: favorisce entrambe le parti e aumenta la coesione sociale
   • Vitoria primo liberista: ogni limite al commercio internazionale è iniquo e impoverente
   • Lessio: chi limita il commercio esfero deve risarcire chi pagherà prezzi più alti.
   • Cap 7 valore e prezzo
   • Il valore di unbene deriva dal bisogno di quel bene ed è dunque soggettivo. Il prezzo dipende dal valore. Il prezzo giusto si forma sul mercato.
   • Giusto anche il prezzo fissato per legge, in caso manchi la concorrenza
   • Per agostino il valore riflette il bisogno ma molina lo corregge: bisogna aggiungere i costi di formazione del bene. Alla domanda va aggiunta l offerta. Solo così la soggettività irrompe
   • Per i tardo era la comunità (mercato) a fissafe il lrezzo e quando l autorità interveniva eranutile si attenesse a quelle indicazioni
   • Medina vs duns scoto: nn è affatto detto che il prezzo debba coprire i costi
   • Apilzcueta: un prezzo ingiusto può nn essere pagato.
   • Per i tardo la conoscenza nn deve essere penalizzata: se l ignorante perde nn va risarcito
   • Cap 8 giustizia distributiva
   • Due forme di giustizia: 1 commutativa(benj privati) 2 distributiva (beni comuni)
   • 2: la proporzionalità è il principio guida in questi casi (vale per tutti: tommaso tardo...)
   • Avvertenza: nn confondere 2 con la redistribuzione delle ricchezze (nn prevista)
   • Cap 9 salari
   • Una questione di giustizia commutativa come le altre
   • De molina: nn dobbiamo considerare il bisogno del lavoratore come nn consideriamo il bisogno del venditore
   • Sant antonino contro le corporazioni
   • Prostituzione: condannabile per l adulterio e l atto impuro, nn per il pagamento
   • Cap 10 profitto
   • Cap 11 finanza
   • Punto debole, si insiste sul tomismo classico: il denaro è sterile
   • Alcuni accoglievano le motivazioni estrinseche del diritto romano (danno emergente e lucro cessante) per giustificare il risarcimento
   • La disputa fra le fazioni fu lunga e contorta che li fece passare per sofisti in tutti i campi
   • Nonostante qs limiti veniva accettata l attività di sconto bancario cadendo così in una certa contraddizione anche se casi di qs tipo implicano un rischio e una valutazione del debitore e nn un compenso per il semplice passare del tempo
   • Conclusione
   • I tardo nn consideravano la pp un diritto naturale come ore, eppure, per paradosso, mettevano meno vincoli al proprietario. Forse xchè vedevano nella pp una funzione sociale primaria mentre oggi la cc vede solo la funzione privatistica.
   • I tardo, come i libertari, fondavano il loro sistema sugli atti volontari ma avevano un concetto rafforzato di volontà fondato sulla massima aristotelica per cui nessuno subisce un danno volontario. Consideravano quindi invalisi certincontratti conclusinin stato di ignoranza
   • I tardo, diversamente dai libertari, condannavano il monopolio da accaparramento
   • La distinzione troppo netta tra giustizia commutativa e distributiva ha indotto molti autori ancbe liberali come mill e ricardo a nn vedere il collegamento: si può distribuire solo quel che c è
   • Sui salari i tardo nn erano pessimisti: andavano lasciati al mercato. Più tardi nella cc e anche in alcuni autori li eralj si fece strada lmidea di salarininchiodati alla sussistenza e la dottrina del prezzo giusto come prezzo di mercato venne abbandonata, almenomin qs campo
   • I tardo nn ponevano limite al profitto come inve e aristotele
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3. Does Digital Communication Encourage or Inhibit Spiritual Progress? Diane Winston
   Internet
   
   
   • 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.
   • Wybourne, a former banker who is 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.
   • the nuns embrace a worldwide community, many of whom would not have come to the monastery.
   • unprecedented opportunities for laypeople to study and learn.
   • The ability to pick and choose religious teachings without reference to religious authority or community
   • Overcoming Binaries
   • basing worldviews on alternatives that admit no ambiguity is a zero sum game: If we’re not winning, we must be losing.
   • The relationship between digital communication and spiritual progress is similarly a both/ and proposition.
   • affords new possibilities for spiritual engagement.
   • Spiritual Progress
   • Spiritual progress entails moving toward a deeper experience and awareness
   • Spiritual progress can result from education or from experience; it can be collective or individual.
   • For others, spiritual progress is attained through study.
   • Digital Communication
   • The explosion of online resources offering seekers opportunities to experience nirvana, Enlightenment, transcendence,
   • Occult knowledge is suddenly accessible, secret teachings clickable and esoteric teachings, formerly the province of trained masters, available to all.
   • BeliefNet [10], Bible Gateway [11] and the Vatican website [12] are perennially popular.
   • the first obstacle that digital communication poses to spiritual progress is selectivity.
   • Stig Hjarvard’s argument that media have assumed a key role in social orientation and moral instruction: ‘In earlier societies, social institutions like family, school and church were the most important providers of information.Today, these institutions have lost some of their former authority
   • Elizabeth Eisenstein’s classic The Printing Press as an Agent of Social Change [15] chronicles the impact of Gutenberg’s invention on Western civilization, printing press made possible widespread literacy, religious reform and modern science.
   • “logics” of digital communication—including individualization, commercialization and globalization—likewise
   • Critici: Individualization corrodes social ties
   • Risposta. 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.
   • Commercializzazione. Mara Einstein argues in Brands of Faith: Marketing Religion in a Commercial age. 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
   • The Digital Cosmos/ Chaos “We had the experience but missed the meaning”
-- T.S. Eliot,
   • Caveat: Its democratic nature can reinforce individualization to the detriment of community. Its openness challenges religious authority. 
   • commercialization creeps in, if not from providers than from users.
   • Ottimisti. 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
   • Pessimisti. 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,
   • La personalizzazione: Jim Gilliam's "The Internet is My Religion"
   • Altrove la responsabilità della crisi. 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.”
   • Tesi finale. The challenges that beset us in this realm are not, primarily technological. They are personal. spirituality is a heightened case of human activity, not a special class.
   • Un'esperienza positiva: il diario del figlio sul padre morente. 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.”
   • Sta a noi: Humans find ways to push meaning through the pipes."
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4. HOME ECONOMICS The Consequences of Changing Family Structure Nick Schulz

   
   

   • a volte riesci a dire io solo se hai una famiglia o x la tua famiglia... ciò rende chiaro xchè famiglia ed economia (la scienza dell individualismo metodologico) siano tanto legate
   • solidità dell unione coniugale e solidità dell unione nazionale. xchè oggi attribuiamo una differenza tanto marcata alle due cose?
   • pochi matrimoni molti divorzi
   • tesi: la solidità familiare incide sull economia...
   • di solito si evita l argomento x nn infilarsi nel tunnel delle guerre culturali... si liquida dicendo che si tratta di scelte xsonali
   • es. sensibilità al rischio e nascita fuori dal matrimonio
   • ..........
   • something important was often missing from the broader public discussion of economics and economic outcomes: the effects of enormous changes to the structure of American family life
   • Un caso: the creasing frequency of out-of-wedlock birth
   • Tesi: while intact families have always been economically significant, I will argue that they may be more important than ever.
   • Una distinzione impossibile. Like many people who think about the economy, I considered the debates over family structure a cultural issue distinct from economic issues. But over time this bifurcated view became untenable.
   • Un esempio. It became difficult to discuss depressed wages for low-skilled workers without also bringing out-of-wedlock birth rates among lower-class
   • rates of entrepreneurial risk-taking among those raised in intact families
   • L'equivoco: discussing these issues exclusively in moral terms is part of what has turned many people off from wanting to discuss the centrality of family structure. Great numbers of people simply want to avoid awkward talk of what are seen as primarily personal issues
   • Il problema della famiglia. inextricably tied up with the country’s often bitter politics of race, feminism, and sexual politics.
   • La tipica reazione femminista a qs preoccupazioni: “restore the patriarchy to a perceived ’50s-era heyday
   • ......1 WHAT DO WE KNOW ABOUT CHANGING FAMILY STRUCTURE?...
   • quanti cittadini di oggi sono cresciuti in una solida famiglia?
   • il matrimonio è ancora forte tra le elites ma arretra presso i meno abbienti e i meno educati
   • matrimoni... divorzi... nati fuori dal matrimonio
   • In 2011, for the first time, fewer than 50 percent of households were made up of married couples.
   • unmarried couples, childless households and single-person households are growing
   • GOING TO THE CHAPEL?
   • marriage is still quite strong in affluent American precincts, but there has been tremendous erosion as one moves down the income and education scale.
   • While just 6 percent of children born to college-educated American mothers are born out of wedlock, the percentage for mothers with no more than a high school education is 44 percent
   • DIVORCE
   • Un disastro economico. But one reason for the decreasing numbers of children affected by divorce—the most important from our Home Ec standpoint—is the increase in out-of-wedlock births.
   • the decline of religiosity has likely corresponded to a weakening in the family
   • 3  THE ECONOMIC CONSEQUENCES OF CHANGING FAMILY STRUCTURE
   • After all, there are many examples of children who grew up with a single parent but went on to be successful and live normal
   • Whatever anecdotes we may find, broader trends show that most of the consequences of unstable home life are negative.
   • Esperti della bancarotta familiare. Ron Haskins and Isabel Sawhill are two scholars at the Brookings Institution
   • Un libro. Sara McLanahan and Gary Sandefur: Growing Up with a Single Parent:
   • David Ellwood and Christopher Jencks put it, From an economic perspective, the most troubling feature of family change has been the spread of single motherhood.
   • HUMAN AND SOCIAL CAPITAL
   • Becker e Coleman.
   • Much crucial human capital is developed when people are young and throughout their adolescence.
   • The family is among the most important institutions for developing human and social capital. The social critic Christopher Lasch vividly describes how the family functions
   • “The union of love and discipline in the same persons. Parents first embody love and power,
   • Human and social capital—including a person’s character, which is shaped by the family—constitutes a crucial part of the skill
   • THE IMPORTANCE OF NONCOGNITIVE SKILLS
   • James Heckman has spent many years studying the importance to economic success of skills, including noncognitive skills. “Families are major producers of skills,” Heckman says.
   • These include the ability to play fairly with others, to delay gratification, to control emotions, to develop and maintain networks of friends and acquaintances, and much more.
   • Inequality in skills and schools is strongly linked to inequality in family environments
   • It is increasingly clear that some noncognitive skills, such as self-control, are not entirely genetic, inborn, or innate
   • Plasticità della volontà. Roy Baumeister and science writer John Tierney
   • ECONOMIC MOBILITY
   • Thomas DeLeire and Leonard Lopoo: the first study . . . that examines how family structure is associated with the income of children when they reach adulthood, separating out the potential influence of parental income. found that “it is not true that parents’ income alone enables children to succeed
   • THE FAMILY AND THE POOR
   • Nicholas Kristof of the New York Times, who has spent years investigating the lives and material conditions of poor people around the world, writes, “Liberals sometimes feel that it is narrow-minded to favor traditional marriage. Over time, my reporting on poverty has led me to disagree: Solid marriages have a huge beneficial impact on the lives of the poor
   • ......4  THE LONG SHADOW OF THE MOYNIHAN REPORT
   • monyhan: il problema è la famiglia... lui parlava dei negri
   • scoperta: + occupazione ma anche + ricorso al welfare... xchè?
   • nemici della diaagnosi: femministe... si accusano le libertà femminili
   • civil right: ci si distrae dal problema di fondo
   • il problema: tolleranza e librrtà xsonale sono valori irrinunciabili ma  che aggravano la situazione della famiglia
   • Heckman has long been an advocate of large state interventions aimed at helping at-risk children. Specifically, he advocates “large investments in early childhood education
   • Ma l'agensa H.  ha subito duri colpi. those who were part of the program still had out-of-wedlock birth rates well over 50 percent.
   • Inoltre: interventions Heckman and others are talking about are invasive.
   • STRENGTHENING INTACT FAMILIES. POLICY
   • For example, one idea is to tax divorce
   • Another idea is to use policy to delay divorce.
   • Leah Ward Sears and William J. Doherty: New research shows that about 40 percent of US couples already well into the divorce process say that one or both of them are interested in the possibility of reconciliation.
   • To address out-of-wedlock birth rates, what about ensuring that Americans, particularly the poor and middle class, have greater access to pregnancy control technologies? Sara McLanahan
   • McLanahan also advocates marriage education and preparation programs that might help strengthen marriages
   • develop family-friendly tax policies, such as expanding child tax credits
   • THE LIMITS OF POLICY
   • David Brooks: “influence of politics and policy is usually swamped by the influence of culture, ethnicity, psychology and a dozen other factors.”
   • 6  HUMAN CAPITAL, SOCIAL CAPITAL, AND CHARACTER
   • How might the government of a free society reshape the core values of its people and still leave them free?
   • one of the chief mechanisms for inculcating that soft capital, the family, has weakened
   • THINKING ABOUT CHARACTER
   • To have good character means at least two things: empathy and self-control.
   • James Q. Wilson said:  We see this when parents insist a child do his homework or practice piano instead of watching television, run with a well-behaved crowd

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5. A Supply-Side Reinterpretation of the "Secularization" of Europe di Rodney Stark and Laurence R. Iannaccone
   • tesi: i problemi sono nell offerta + che nella domanda religiosa
   • corollario: nn possiamo parlare di secolarizzazione
   • l europa nn è secolarizzata le preferenze religiose sono stabili
   • cocncentrarsi sulle imprese religiose anzichè sui consumatori di religione
   • ...
   • definizione di religione: interesse x le cose ultime postulando il sopranaturale
   • 1 il monopolio di una religione dipende dall intervento statale
   • 2 senza monopolio fiorisce il pluralismo e la specializzazione
   • 3 quanto + il pluralismo si afferma tanto più la religiosità si propaga
   • 4 la comp. garantisce anche la laicità del paese
   • 5 deregolamentare = laicizzare... e evangelizzare
   • ...
   • Cosa incide sulla religuosità di un popolo? the degree of regulation of religious economies
   • Cosa conta? we stress supply-side weaknesses (ovvero: i preti)... rather than a lack of individual religious demand.
   • Dopo i test: the results, suggest that the concept of secularization be dropped for lack of cases to which it could apply.
   • There also has been nearly universal agreement that Europe's secularization represented the future of all societies
   • Anthony F. C. Wallace: The evolutionary future of religion is extinction.
   • secularization is an absorbing state - that once achieved it is irreversible,
   • L'anomalia: the enormous vigor of religion in the United States causes great difficulty. "deviant case."
   • Few have been willing to accept Tocqueville's (1956: 319) elegant solution that the secularization theory is simply wrong
   • We dispute the claim that any European nation is very secularized.
   • what is needed is not a theory of the decline or decay of reli- gion, but of religious change,
   • ethnic diversity is the source of America's religious vitality... high levels of religious vitality in other immigrant based societies
   • emphasis on the changing behavior of religious firms rather than on the changing attitudes of religious consumers
   • A THEORY OF RELIGIOUS MOBILIZATION
   • Past discussions of secularization usually postulate a decline in the demand
   • consumers in a mod- ern, enlightened age no longer find a need for faith
   • What happens when only a few, lazy re- ligious firms confront the potential religious consumer?
   • Scandinavia, for instance, reflect weak demand primarily, or an unattractive product,
   • Definizione di religione. Religion is any system of beliefs and practices concerned with ultimate mean- ing that assumes the existence of the supernatural.
   • Prop. 1: The capacity of a single religious firm to monopolize a religious econ- omy depends upon the degree to which the state uses coercive force to regulate the re- ligious economy.
   • Prop. 2: To the degree that a religious economy is unregulated, it will tend to be very pluralistic.
   • Prop. 3: To the degree that a religious economy is pluralistic, firms will spe- cialize.... the medieval church was surrounded by heresy and dissent.
   • Prop. 4: To the degree that a religious economy is competitive and pluralistic, overall levels of religious participation will tend to be high.
   • Un esempio di monopolio. Church of England in particular, Adam Smith noted their lack of "exertion" and "zeal":
   • Prop. 5: To the degree that a religious firm achieves a monopoly      it will seek to exert its influence over other institutions and thus the society will be sacralized. Abbondano... public political occasions and ceremonies.... Close ties between religion and politics
   • Prop. 6: To the degree that deregulation occurs in a previously highly regulated religious economy, the society will be desacralized.
   • Prop. 7: The relationship between the degree of regulation of the religious econ- omy and start-up costs for new religious organizations is curvilinear - declining as the state exerts less coercion on behalf of a monopoly firm, but rising again as fully developed pluralism produces a crowded marketplace of effective and successful firms.
   • There are two rather independent sources of start-up costs that new religious firms must overcome. The first stems from repression.... in seguito a... complaints of heresy
   • EUROPE'S REGULATED AND MONOPOLIZED RELIGIOUS ECONOMIES
   • Catholic "Monopolies"
   • Writing in 1882, William F. Bainbridge:........."the police detectives of Pius IX searched all our baggage to keep us from taking a Bible into the Holy City"....
   • as recently as the 1970s, only Catholic priests could perform valid religious marriage services in Italy and Protestants could not
   • Italian law still specifies that criminal offenses committed against Catholic clergy are "aggravated,"
   • The government-owned radio and television services broadcast many hours of Catholic programming weekly.
   • On October 30, 1981, the Belgian government fmally withdrew its absolute ban on the transportation of Jehovah's Witnesses' publications, including Bibles, by the railroad
   • Portugal routinely confiscated Bibles and tracts from them... "to be one of Jehovah's Witnesses . . . was dangerous and even subversive.
   • In January 1991, Portugal amended a law that permitted only Catholics to teach religion,
   • In 1992 the Spanish government extended tax exempt status to a federation of evangelical Protestant groups... However, these new rights were not extended to Protestant groups that were not part of the federation, nor to non-Christians
   • Protestant "Monopolies"
   • In most of Europe's Protestant nations the state continues to offer "free" religion - or at least religion that the consumer already has paid for through taxes
   • Swedish Lutheranism epitomizes the state church syndrome. Since its inception, the Church of Sweden has served as an organ of the state.
   • the King, as head of the Church, names the archbishop... Swedish citizens obtain automatic membership
   • Until 1862 all Swedish citizens were required by law to attend church at least once a year.
   • Even today, when only two percent of Swedes attend the Church's Sunday services in any given week... social pressures are such that 90% retain official church membership and 80% have their children baptized and confirmed in the Church
   • the Church runs on tax funds.
   • Tax money pays the salaries of the Lutheran clergy... Swedish clergy are well paid and have civil service job security...
   • Direct contributions and payments from worshippers amount to almost nothing.
   • Not surprisingly, the Church of Sweden suffers from high costs and low productivity.
   • One might suppose that Sweden's Social Democratic Party would have managed by now to dismantle or disestablish the Church... However, after coming to power in the 1930s the socialists became supporters of continued establishment.
   • David Martin (1978: 23) has argued that Lutheran State Churches are more subject to the state than the Catholic church and for that reason adapt themselves more rapidly to changes in the character of the state....
   • In fact, many Swedish clergy became strong supporters of state socialism.
   • Members of parish boards and the church council are elected more for their political positions and convic- tions than for their religious faith.... Indeed, for some years Sweden's Minister of Ecclesiastical Affairs was Alva Myrdal, wife of Gunnar Myrdal and herself a famous leftist economist and nonbeliever.
   • commission to compose a new translation of the New Testament for "general cultural reasons"
   • However, the in- difference of the Lutheran clergy does not extend to potential competitors.
   • Protestant groups often find it difficult to get the proper permits to qualify a building
   • most Swedes in church on any Sunday at- tend the free churches - which often turn out 70% of their members
   • Peter Lodberg (1989: 7), General Secretary of the Ecumenical Council in Denmark, noted that ......"Parliament still has the abso- lute power in the Administration of the National Church [the Evangelical Lutheran Church]."... Parliament had passed a law authorizing fe- male pastors... It is characteristic that this question was not seen as a matter of the inner life of the church, but as some- thing concerning the administrative system of the National Church, that is, it was regarded as being an is- sue for Parliament rather than the bishops.
   • .QUANTIFYING RELIGIOUS REGULATION
   • six-item scale: "whether or not (1) there is a single, offlcially designated state church; (2) there is official state recognition of some de- nominations but not others; (3) the state appoints or approves the appointment of church leaders; (4) the state directly pays church personnel salaries; (5) there is a system of ecclesi- astical tax collection; (6) the state directly subsidizes, beyond mere tax breaks, the operat- ing, maintenance, or capital expenses for churches."
   • Those nations that scored zero, as having unregulated religious economies, were Australia, Canada, Ireland, Netherlands, New Zealand, and the United States. France received a score of one. Spain and Austria were scored two. Belgium, Britain, Italy, Switzerland, and West Germany were scored three. Norway and Denmark scored five. Sweden and Finland scored six... general lack of free-market religious economies in Europe.
   • The elimination of legal ties between church and state is a major step toward a free market religious economy
   • PRELIMINARY TESTS OF THE THEORY
   • (Iannaccone, 1991). Pluralism was measured with a classic index of market concentration... rates of weekly church attendance operationalized religious participation. Regression results proved very strong, with pluralism accounting for more than 90% of the variation in church attend... Moreover, the United States is not a deviant case, but lies close to the regression line
   • A second test of the theory focused on Catholicism (Stark 1992)... the paper tested the proposition that the level of commitment of the average Catholic varies across nations inversely to the proportion of Catholics in the population. That is, the Catholic Church will be more effective in mobiliz- ing its members where it is confronted
   • Other research had demonstrated the validity of the number of priests per 10,000 nominal Catholics as a measure of member commitment
   • A third test...(Chaves and Cann 1992)...regulation strongly predicted church attendance rates: The more regulation, the less attendance.
   • .Finke and Stark (1988) found a very strong re- lationship between religious diversity (measured by the Herfindahl Index) and rates of church membership.
   • Deane, and Blau (1991) used religious census data from early in the century to examine pluralism and church membership rates for the coun- ties of the United States, and claimed to have discovered support for the traditional position that pluralism harms religious commitment.... difetto: farmers often cross county boundaries to attend church.
   • A third study, by Hamberg and Pettersson, included in this issue, is based on 284 mu- nicipalities of Sweden and also uses the Herfindahl Index... huge effects on rates of at- tendance. This study is of particular interest because the low levels of church attendance and the quite limited pluralism
   • Finally, a study based on 198 nations found a huge, positive effect of pluralism on rates of religious conversion or religious switching (Duke, Johnson, and Duke 1993).
   • C'è chi interpreya male i tisultati... Frank J. Lechner (1991: 1111)... revivals and innovation are indeed to be expected. But nothing similar is to be found in most Western European countries.
   • However, rather than pursue this line of reasoning by asking what might happen if Euro- pean religious economies were deregulated so that they could more closely approximate the American situation, Lechner was content to have thus "explained" American exceptionalism
   • Problemone. How can a supply-side approach account for the powerful religious monopolies of times past? 
   • MASS PIETY IN SACRALIZED SOCIETIES
   • Ortodossia. religion has crumbled since medieval times
   • Europe's "Age of Faith" constitutes the primary benchmark against which scholars measure modern secularization.
   • historians have assembled evidence that the medieval masses were, in fact, remarkably irreligious, at least in terms of religious participation
   • Andrew Greeley (forthcoming) has summarized these historical conclu- sions with characteristic succinctness:.......... There is no reason to believe that the peasant masses of Europe were ever very devout Christians, not in the sense that we usually mean when we use these words. There could be no deChristianization as the term is normally used because there was never any Christianization in the first place. Christian Europe never existed......
   • Massa ed elites. The celebrated medieval piety might have characterized the nobility,
   • peasants were simple spirit worshippers whose folklore included some Christian content.
   • Jane Schneider (1990) described the religion of medieval Europe as "animism," noting that Christian saints
   • Competizione tra santi.
   • peasants were essentially ignored by the medieval Church which, according to Greeley (forthcoming), lacked the resources "and perhaps the motivation to catechize
   • Paul Johnson... The truth is that the Church tended to be hostile to the peasants. There were very few peasant saints. Medieval clerical writers emphasize the bestiality, violence and avarice of the peasant....
   • Max Weber (1961: 1139) also noted that "the churches of the Middle Ages" held an "ex- tremely derogatory" attitude towards the peasants.
   • Rosalind and Christopher Brooke...typical church to be "a small box with a tiny chancel, the whole being no larger than a moderately large living room in a modern house." The Brookes emphasize the intimacy this made possible between priest and parishioners during mass, but these tiny churches are also indicative of widespread indifference.
   • Keith Thomas (1971: 159)... "it is problematical as to whether cer- tain sections of the population [of Britain] at this time had any religion at all"
   • Comportamento a messa... "members of the popu- lation jostled for pews, nudged their neighbours, hawked and spat, knitted, made coarse re- marks, told jokes, fell asleep, and even let off guns" (Thomas 1971: 161)... a man...who was charged with misbehaving...after his "most loathsome farting, striking, and scoffing speeches"...
   • Ignoranza. In 1551 the Bishop of Gloucester systematically tested his diocesan clergy. Of 311 pastors, 171 could not repeat the Ten Commandments and 27 did not know the author of the Lord's Prayer
   • Archbishop Giovanni Bovio, of the Brindisi-Oria... most of his priests "could barely read and could not understand Latin"... the majority kept concubines,
   • Peter Laslett (1965) reported that only 125 of 400 adults in a particular English village took Easter com- munion late in the eighteenth century.
   • If we use 1800 as the benchmark, then church membership in Britain is substantially higher today. In 1800 there were a total of 1,230,000 church members (Protestant dissenters and Catholics, as well as Anglicans) from a population of 10,686,000 (England, Scotland, and Wales). That comes to 11.5% of the population. In 1850 there were 3,423,000 church mem- bers, or 16.7% of the population. The 1900 church membership rate was 18.6% (calculated from Currie, Gilbert, and Horsley 1977 and Mitchell 1962). In 1980, the church membership rate was 15.2 - a decline, but hardly a precipitous
   • There is solid evidence that less than a third of the Irish attended mass in 1840... The celebrated Irish piety - with mass attendance hovering around 90% arose subsequent to the Potato Famine when the Church became the primary organizational vehicle for Irish na- tionalism resisting external domination.
   • Usa. Fewer than 20% of the inhabitants.of the Commonwealth of Massachusetts belonged to a church... (Stark and Finke 1988).
   • SUBJECTIVE RELIGION AND POTENTLIAL DEMAND
   • Medioevo soggettivo: ...magic and animism
   • religious tendencies as representing a potential demand for organized religion in these societies - potential in the sense that it awaited activation by aggressive suppliers.
   • equal force today. That is, the secularization thesis seems strong when measured in terms of par- ticipation in organized religion, but it seems false when religion is measured subjectively.
   • Iceland has often been proposed as the most secularized nation on earth... church attendance is extremely low... sexual norms are very liberal
   • Nevertheless, William Swatos (1984) reported high levels of in-the-home religion in Iceland today,... when asked "Independently of whether you go to church or not, would you say you are a religious person?" 66% of Icelanders say "yes."... only 2% say they are "convinced" atheists.... Indeed, these totals are not so dif- ferent from those for the United States... most people believe in life after death,
   • In our judgment these data fully justify the supply-side interpretation of Northern Europe's low levels of religious participation.
   • PROTESTANT GROWTH IN LATIN AMERICA
   • Il libro. David Stoll's Is Latin America Turning Protestant?
   • Until these books were published, the steady and rapid growth of pluralism in Latin America and the successful entry of highly competitive firms, had gone largely unnoticed in scholarly circles... scholarly world assumed that such changes were impossible.
   • Martin and Stoll deserve great credit, their books were not all that timely.
   • Given the lag time involved in the scholarly discovery of the religious reshaping of Latin America, it would not seem premature today to begin assessing the possibility of the rise of highly pluralistic European religious economies,
   • THE CHURCHING OF EUROPE
   • there has been a substantial allocation of missionaries and mission resources from North America to Europe.
   • Jehovah's Witnesses grew by 72% in Europe from 1980 through 1992,
   • Moreover, Europe's fate does not await religious instruction from North America. Locally led evangelical Protestant movements are growing all across Europe.
   • HOW RELIGIOUS ARE 'RELIGIOUS' SOCIETIES?
   • if full-blown pluralism develops in Europe, how religious could we expect it to become?
   • Americans who actually belong to a specific church congregation...has hovered around 65%... Perhaps that is about the ceiling under conditions of modern living. Il resto religione fai da te.
   continua
6. Why did religiosity decrease in the Western World during the twentieth century? Raphaël Franck Laurence R. Iannaccone

   • Secolarizzazione (+ ricchezza - religiosità) vs Securizzazione ( - rischi - religiosità)
   • Dati: la frequenza USA è stabile; in occidente crolla.
   • Ip. secu.: la Chiesa spiazzata nei servizi di welfare
   • L' ipotesi secu. sembra prevalere anche se l' ip. seco. conserva un suo valore. Ad ogni modo, mentre opporsi a seco. sembra impossibile, opporsi a secu è più realistico e offre l' alleanza dei liberisti
   • ......
   • Indice
   • 0 Abstract
   • 1. Introduction
   • 2. Data
   • 2.1. Long-run data on church attendance 2.1.2. Trends in church attendance 
   • 2.2. The causes of the decline in church attendance: the secularization hypothesis and the religion-market model 
   • 2.2.1. Income
   • 2.2.2. Human capital 
   • 2.2.3. Urbanization and industrialization 2.2.4. The welfare state
   • 3. Econometric methodology
   • 3.1. Baseline specification 
   • 3.2. Reverse causality
   • 4. Results
   • 4.1 Wealth and human capital
   • 4.2 Urbanization and Industrialization
   • ........
   • Abstract
   • L' articolo...... It tests the secularization hypothesis, which argues that economic growth decreases religiosity, and the religionmarket model, which considers that governmental interventions in religious affairs have an impact on religiosity.... conclusione: ... Such findings therefore suggest that many individuals were historically observant because churches offered welfare services
   • 1. Introduction
   • religiosity almost always focus on church attendance,
   • some scholars such as Hadaway et al. (1993) have gone so far as to hypothesize a form of invisible secularization in which America’s “actual attendance rate has declined since World War II, despite the fact that the survey rate remained basically stable.”2
   • There are actually two major theories of religiosity: the religion-market model and the secularization hypothesis.
   • Teoria 1: ..., the development of the welfare state is thought to decrease church attendance by crowding out the churches’charitable activities... (Gruber and Hungerman, 2007; Hungerman, 2005, 2009)
   • Indeed, Gill and Lundsgaarde (2004) find there is a negative relationship between public spending and church attendance in cross-sectional data for a sample of countries in 1995.
   • following Weber (1905), proponents of the secularization hypothesis such as Chaves (1994) and Bruce (2001) consider that religious participation is “demanddriven”.
   • Teoria 2.... McCleary and Barro (2006a) find in a study of religiosity in 68 countries in the 1980s and 1990s that economic development has an overall negative effect on religiosity.
   • Still, studies by Finke and Stark (1992), Iannaccone and Stark (1994), and Stark (1999) among others, argue that there is no empirical evidence to support secularization theories.
   • The ISSP data unequivocally show that church attendance decreased in the West during the twentieth century.
   • the data show that the decline in church attendance was particularly pronounced after the 1960s, when most Western countries experienced high growth rates and the development of the welfare state.
   • Before the 1960s, individuals would look to churches to obtain welfare services and insurance against adverse consumption shocks. Afterwards, those individuals for whom personal religion did not have any meaning stopped attending church because the welfare state provided them with a secular alternative for receiving affordable education
   • ...
   • 6. Conclusion
   • This article provides a test of the secularization hypothesis and of the religionmarket model
   • span the 1925-1990 period,
   • Our results provide scant evidence for the secularization hypothesis. They do not support the claims that the growth in income had a negative effect on religiosity. In addition, they fail to find any negative effect of fertility, education, industrialization and urbanization on church attendance. Conversely, our findings are consistent with the claims of the religion market model, which argues that governmental interventions have an impact on religious participation.
   • the development of the welfare state significantly decreased religiosity... churches funded welfare services which the State did not provide; they became secular when the welfare state crowded out
   • Policy. there are still countries notably in the Middle East and in Central Asia, where extremist religious movements are pointed out as a major source of political instability and violence. This paper thus suggests that the promotion of a secular welfare state may represent the best way to undermine these movements
   • while this paper shows that the growth of the welfare state explains the decline in church participation during the twentieth century, it also calls into question the relevance of the factors, like education and wealth, which have traditionally been used to explain the demand for religiosity. As such, this study suggests that other factors, such as habit formation, may perhaps provide a better explanation of the demand for religion.

   continua
7. HOW THE WEST REALLY LOST GOD di Mary Eberstadt intro e cap 1

   • Introduction
   • one of the most interesting questions in all the modern world. It is this: How and why has Christianity really come to decline in important parts of the West?
   • German philosopher Friedrich Nietzsche, whose parable of the madman in the marketplace foretelling the death of God
   • Problem. How much did the Enlightenment and rationalism and scientific thinking have to do with this enormous transformation
   • Tesi. Its argument, in brief, is that the Western record suggests that family decline is not merely a consequence of religious decline, as conventional thinking has understood that relationship. It also is plausible—and, I will argue, appears to be true—that family decline in turn helps to power religious decline.
   • consistent with the historical fact that family decline and Christian decline have gone hand in hand
   • the decline of the family has also put more pressure on those same welfare states that are already stretched beyond their fiscal limits
   • Crisi della famiglia e previdenza. The fact that sustaining these welfare states has in effect become a Ponzi scheme
   • Bilancio nazionale. older citizens, for example, have less incentive to repay debt
   • the incentives to do the hard work of keeping a family together have increasingly elicited the tacit response, why bother? After all—or so it seemed for a while, at least, though we now know otherwise—the pension remains the same. In this way, one can argue, the expanded welfare state competes with the family as the dominant protector of the individual—in the process undercutting the power of the family itself.
   • Circolo vizioso. In other words, family change has been an engine fueling statism—and statism in turn has been an engine fueling family decline.... the chicken-or-egg question
   • what the “Family Factor” means to signal is a new idea. It is that the causal relationship between family and religion—specifically, the religion of Christianity—is not just a one-way, but actually a two-way street.
   • The process of secularization, I will argue, has not been properly understood because it has neglected to take into account this “Family Factor”—meaning the active effect that participation in the family itself appears to have on religious belief and practice.... family has been an important, indeed irreplaceable, transmission belt for religious belief
   • What this book means to impress is that family and faith are the invisible double helix of society—two spirals that when linked to one another can effectively reproduce, but whose strength and momentum depend on one another. That is one way of stating the thesis here.
   • 1 Does Secularization Even Exist?
   • according to some theorists, the notion of decline is itself an illusion
   • Pippa Norris and Ronald Inglehart recently put it, “Secularization theory is currently experiencing the most sustained challenge in its long history”—an observation issuing not from critics of the theory, but from two of its leading representatives.
   • Contrarians in this debate believe that other scholars and especially secular scholars have misread the empirical evidence
   • Since the jihadist attacks of 9 /11 especially, many have remarked upon religion’s unexpected resiliency in the world
   • these observations are all footnotes to sociologist Peter Berger’s famous observation of 1990 that “the assumption we live in a secularized world is false”
   • To many observers, the demise of the Communist governments served as a proxy of sorts for the endurance of God.... Karol Wojtyla, aka Pope John Paul II, became so integral to the struggle against Communism that some historians would later give him great credit for the thing’s ultimate implosion;
   • Robert Royal has put it, “Three centuries of debunking, skepticism, criticism, revolution, and scorn by some among us have not produced the expected demise of religion and are now contributing to its renewal.”
   • Peter Berger: pointing in particular to American religiosity which is anomalous by the standards of Western Europe,
   • To all this one might add that on the stage of the world—as opposed to just that of the European Continent—Christianity has lately spread to many more millions. In 1900 there were roughly ten million African Christians... John Micklethwait and Adrian Wooldridge’s
   • Una via di mezzo. As contrarian theorists rightly point out, modernity is not causing religion always and everywhere to collapse—but that is different from addressing the question of whether Christianity specifically has collapsed in parts of the West, and if so, why.
   • . “The West hasn’t really lost God, because the idea of secularization depends in turn on the idea of a prior ‘golden age’ of belief. In fact, though, people were no more believing or pious in the past than they are today. Therefore, there has been no religious decline.”
   • Consider, Chadwick observes, the sharp increase in illegitimate births in Toulouse, France, between the seventeenth and eighteenth centuries... Hence, illegitimacy may arguably be used as one possible proxy for the influence of Christian belief on personal practice...
   • another outstanding sociologist of religion, American Rodney Stark, exuberantly compiles several pages of empirical and historical evidence testifying to what he calls “the nonexistence of an Age of Faith in European history... to primary sources indicating that not only the mass of men and women, but also many of the clergy, were plumb ignorant of the rituals and even basic prayers of the church; and so on.
   • Stark also notes, as have others, that some empirical evidence about churchgoing in fact affirms rather the opposite point: namely, that later centuries of Christians were in fact more pious than previous ones
   • Roger Finke discuss a new paradigm to counter the secularization thesis: rational choice theory... That theory has in turn given rise to a great debate continuing into the present over the reasons why people might rationally choose religious belief...
   • The specific argument against a Christian “golden age” goes only so far toward refuting the agnosticism and secularism of the present. The evidence accumulated by these critics, interesting and at times ingenious, does mitigate the more simpleminded paradigms of secularization; but it does not refute the claim that Christianity has declined measurably in some of its former Western strongholds.
   • Steve Bruce, has sensibly pointed out, “Nothing in the secularization paradigm requires…a ‘golden Age of Faith.’ It merely requires that our ancestors be patently more religious than we are... “Can we really believe,” he asks, “that people whose lives were organized by the calendar of the Church, whose art, music and literature were almost entirely religious, who were taught the basic prayers, who regularly attended church services, and for whom the priest was the most powerful person after their temporal lord, were untouched by religious beliefs and values?...
   • Una conferma di btuce viene da.. Eamon Duffy’s The Stripping of the Altars: Traditional Religion in England 1400–1580.23 This heavily documented study advances an account of the English Reformation that is profoundly subversive of received wisdom. Duffy argues that contrary to the widely accepted story line—according to which the Reformation breathed new life into what had become a decaying and discredited Catholic Church that had lost the support of the common people—the weight of evidence proves something very different: that “late medieval Catholicism exerted an enormously strong, diverse, and vigorous hold over the imagination and the loyalty of the people
   • one simple way of measuring religious loyalty: attendance... Raphaël Franck and Laurence R. Iannaccone: “the ISSP data unequivocally show that church attendance decreased in the West during the twentieth century” ... the welfare state itself caused the decline in religiosity—are items to which we will return.
   • Nor is the United States, for all its vaunted religiosity relative to Western Europe, exempt from the slide in attendance. Robert D. Putnam and David E. Campbell write in their important 2010 study of religion, American Grace: How Religion Divides and Unites Us, “independent streams of evidence suggest that Americans have become somewhat less observant religiously over the last half century.
   • The matter of attendance is also obviously connected to another point demonstrating decline: observance of church rules.... As is often pointed out, the church is nothing if not a collection of sinners. But are they sinners who fall short of the rules that they believe in—or people who don’t believe they are bound by those same rules at all?
   • .
   • In his influential book called The Death of Christian Britain: Understanding Secularization 1800–2000, for example, British historian Callum G. Brown assembles a formidable barrage of statistical information to make just this point about the decline of Christianity there, ranging from the decline in church marriages and baptisms to changing attitudes toward all aspects of sexual behavior
   • If “secularization” is not the name for the replacement of a Christian ethos with an ethos that explicitly rejects Christian thinking, then what do we call that phenomenon?
   • Critici della secolarizzazione riformulano: " The West hasn’t really lost God, because human nature itself does not change; it remains theotropic, or leaning toward the transcendent, and it always will.”... Somewhat ironically perhaps, these key points made by Greeley and other thinkers who stress the theotropic nature of human beings have lately acquired increasing force from a quite opposite quarter fascinated by this same durability of religion: i.e., nonbelieving evolutionists and evolutionary psychologists
   • “The universal propensity toward religious beliefs,” echoes evolutionary psychologist Steven Pinker, “is a genuine scientific puzzle.”... some sort of “God gene”
   • Another, related problem with settling for the notion that “human beings are born theotropic, and therefore will turn to God eventually,” is this: if that is so, then certain societies in the world today that are notably nontheotropic loom as large question marks over the theory.
   • One final fact that points to secularization as a real phenomenon is that the leaders of Christian denominations themselves—from the Continent on across to the New World—see the diminishment of their flocks as an enormous problem. Both Pope benedict... Benedict has further spoken openly of the “de-Christianization of Europe
   • Conclusione: To put the matter another way, to say that secularization theory has problems is not to say that secularization hasn’t happened.
   • Altra contestazione: . “Secularization theory is mistaken, because what people call ‘secularization’ is really the death of Protestant Christianity; the Catholic Church isn’t in the same straits.”
   • Pentecostalism or evangelicalism, both of which are on the rise outside the West and retain healthy numbers of adherents within it.
   • Dean M. Kelly, an American legal scholar and defender of religious freedom who was also an executive with the National Council of Churches. His influential book called Why Conservative Churches Are Growing remains the template for understanding which churches are prospering
   • Laurence R. Iannaccone, who deployed rational choice theory to demonstrate “Why Strict Churches Are Strong
   • Joseph Bottum has observed in an seminal essay summarizing the American Protestant religious scene: The death of the Mainline is the central historical fact of our time
   • Perchè il cattolicesimo mn è in salute: In Italy, among other countries, for example, most people when asked in surveys will identify themselves as Catholics. But how many are Catholic in anything but name only?
   • Attendance numbers suggest that a great many Italians (among other Catholics) either do not believe that threat, or fail to act on it if they do believe it.
   • I giovani italiani: “They clearly go to church less, believe in God less, pray less, trust the Church less, identify themselves as Catholic less, and say that being Italian does not mean being Catholic.
   • “Catholic” Italy does not appear terribly different from the rest of the god-forsaken Continent.
   • One final reason to believe that the decline of Christianity involves the decline of Catholicism and not just Protestantism, is this: fertility rates
   • Cosa concedere: ...it appears true that the Protestants have gone secular first
   • Altra contestazione: . “Secularization theory is mistaken, because the world is not really growing less religious; it is diversifying spiritually instead.”... It is an idea closely associated with professor of philosophy Charles Taylor, whose previously mentioned opus A Secular Age
   • There is also the wider fact that politics more generally operates for some people as a secular religion—especially politics dictated by a worldview professing to cover all aspects of life, such as Marxism.
   • Grace Davie, who has coined the phrase “believing without belonging
   • churches continue to perform vital public functions, even as their numbers shrink; that Europeans, including in Scandinavia, pay taxes to keep their churches going
   • Eric Kaufmann points out in his fascinating 2011 book, Shall the Religious Inherit the Earth? Demography and Politics in the Twenty-First Century, there are problems with equating spiritual diversity with traditional religion....People drawn to what are now considered to be “alternative” forms of spirituality are “inspired by earthly desires for health, meaning and wellbeing rather than a connection to the supernatural.... problems with using New Age beliefs as evidence of religious revival
   • the critics of secularization theory have drawn attention to the same problem at the heart of this book—the felt need for a “theory of variation,” as Stark has put it. What has gone missing, again, is a persuasive explanation of why Christianity has thrived in some places and times and not others.
   • Il problema non è secolarizzazione sì o no ma avere una teoria dei cambiamenti. È quelka che si intende offrire nei cap seguenti

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8. 
   

   HOW THE WEST REALLY LOST GOD di Mary Eberstadt cap 2

   
   

   2 What Is the Conventional Story Line about How the West Lost God? What Are the Problems with It?

   
   

   
   

   • Le teorie precedenti. Over the years, as indicated, many learned and influential people have bent their powers to tracking the receding God. Our purpose in this chapter is to listen to what they have to say and to see whether it all adds up.
   • 1 . “What caused secularization? People stopped needing the imaginary comforts of religion.”
   • Religion is akin to “opium,” as Marx put it
   • Sigmund Freud: "religion derives its strength from the fact that it falls in with our instinctual desires... Christianity is rooted in fear and superstition. Its purpose is to serve as a giant pacifier against the hunger pains of mortality
   • Dawkins Harris France... In sum, for the new atheists—as for others standing outside the tent of belief, and wondering how it ever got put there—the most common answer to the question of “why religion?” seems to be that there is something about that tent that is comforting to those inside it. It is something that people have somehow devised to make themselves feel better... ..new atheists prefer to designate themselves as “Brights”—a word plainly implying that believers are by contrast either “Dims” or “Dulls
   • The w before us is this: If we don’t have an adequate explanation for why people believe in religion in the first place, how can we have one for why they stop?
   • 2. :What caused secularization? Science and the Enlightenment and rationalism.”
   • The late Christopher Hitchens, for example, closes his 2007 manifesto God Is Not Great: How Religion Spoils Everything, with a chapter calling for “The Need for a New Enlightenment
   • Charles Alan Kors argues that the changes ushered in by Enlightenment science ultimately transformed not only science, but the entire theological world as well
   • British historian Hugh McLeod identifies three problems with this way of explaining secularization
   • First, he observes, the masses were not part of the Enlightenment
   • Second, eighteenth-century elites were actually more likely to be rational Christians than they were atheists or freethinkers.
   • Third, he notes, “those who seek to trace a continuous line from Voltaire to twenty-first-century atheists also tend to overlook the fact that the first half of the nineteenth century saw a revival of more conservative forms of Christianity both among intellectuals and among the aristocracy and bourgeoisie more widely
   • if the theory from enlightenment were true, we would also expect from the theory that the better-off people are, the less likely they are to practice religion... but... Christian religiosity, in at least some significant places and times, has in fact been more concentrated in the upper classes than in the lower, and more likely among the educated than among those who are less so.
   • Robert D. Putnam’s and David E. Campbell’s American Grace, mentioned earlier, similarly refutes the notion that religiosity in the United States is a lower-class thing
   • Charles Murray Coming Apart: .... The upper 20 percent of the American population, he summarizes using data from the General Social Survey, are considerably more likely than the lower 30 percent to believe in God and to go to church.
   • Wilcox has documented the “faith gap” between the better-educated and the people who are less so... Americans with college degrees are more likely than those with high school diplomas alone to attend church on Sunday.
   • 3. . “What caused secularization? The world wars did.”
   • The horrors of the Holocaust alone, the deliberate murder of six million Jews, including by people who also called themselves Christians, would seem to more than justify despair about the incorrigible darkness of the human heart
   • In an intriguing essay alluded to earlier, for example, reviewing the role of religion during that war in the British, American, and Canadian armies, historian Michael Snape concludes that the soldiers of all three nations “were exposed to an institutional process of rechristianisation during the Second World War
   • 4. . “What caused secularization? Material progress did. People got fat and happy and didn’t need God anymore.”
   • It is also a thought that pops up frequently in the pastoral literature created by contemporary religious leaders
   • Arthur Simon, evangelical pastor and founder of the charity Bread for the World, is also author of a book called How Much Is Enough? Hungering for God in an Affluent Culture.
   • Pope Benedict XVI has vigorously and repeatedly condemned what he calls the “idol” of consumerism
   • Pippa Norris and Ronald Inglehart. They have explored in fine detail the connections between privation and religious belief. According to their model, the poorer and less secure people are, the more they “need” religion
   • one would expect religiosity to decline as one climbs the social ladder in the advanced West—and instead, as we have seen, the opposite appears to be the case,
   • Christianity has coexisted comfortably, even exuberantly, in materially comfortable surroundings ... from ancient Rome to Renaissance Florence to the gated communities and megachurches of the United States today
   • But the ultimate limitation of the explanation from material wealth is one shared by the other going theories for secularization: i.e., there are too many exceptions to be explained
   • Why is the United States of America, by any measure, more religious than the economically comparable nations of Europe—a problem known in the specialized literature as “American exceptionalism”? Why are women more religiously observant than men? Why is 1960 such a pivotal year for religious observance and practice, as nearly all observers agree; what is it that makes Christianity seem to go off a cliff after that point? Current theories of Christianity’s decline cannot answer these questions—meaning that the truths of each going version of the theory are partial, and not complete.
   • ...
   • Un segnale del perchè manca una teoria della secolarizzazione... the constantly expressed frustration on the part of nonbelievers and anti-believers at Christianity’s apparently unfathomable persistence in the modern world.... Sam Harris seems similarly to believe that most other people are inferior to atheists in understanding... Michel Onfray, for example, seems to blame the plodding majority of humanity for just not getting it
   • the new atheists are markedly inferior to the great thinkers of modernity, whose understanding of the impulse toward religiosity was immeasurably more nuanced and empathetic....
   • Émile Durkheim, to make a long story ridiculously short, believed that religion contained deep truths
   • Sigmund Freud, for his part, argued similarly in Civilization and Its Discontents that society requires sacrifice on the part of individuals and repression as the price for civilization.44 Thus, though he was also a signatory of sorts to what has been dubbed the “comfort theory” of the origins of religion
   • Max Weber... believed in the original variant of the “Protestantism” explanation for secularization visited earlier

   
   

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9. HOW THE WEST REALLY LOST GOD di Mary Eberstadt - cap 3
   3 Circumstantial Evidence for the “Family Factor,” Part One: The Empirical Links among Marriage, Childbearing, and Religiosity
   • 1. . Faith and family: Which really comes first?
   • Why are married people with children more likely to go to church and to be religious than are single people?
   • Bradford Wilcox. He has suggested three reasons for why churchgoing is so tightly bound to being married with children: because they find other couples like them
   • because children “drive parents to church” in the sense of encouraging them to transmit a moral/religious compass;
   • and because men are much more likely than women to fall away from church on their own
   • something about the way people live in families makes people in those families more inclined to church... Perhaps something about living in families makes people more receptive to religiosity and the Christian creed.
   • . Faith and fertility: What really drives what?
   • “The religious tend to have more children, irrespective of age, education or wealth….
   • fertility in Europe as a whole is lower than it is in the United States
   • if the prohibition against birth control is supposed to be the exclusive reason or even the main reason why religious people have larger families, then we can make no sense of this fact: evangelical Christians, most of whom do not similarly have theological injunctions against birth control as such, have a higher fertility rate than do secular people.... Orthodox Jews in America, as well as in Israel, have far more children than secular Jews—even though orthodox Judaism also allows contraception within marriage for certain, quite broad purpose
   • Segnale di nesso al contrario. if secularization theory and the conventional way of understanding faith’s relationship to family were correct, then we would not expect to see religious people continuing to have larger numbers of children than do nonreligious people, even when their religion allows them the option of contraception.
   
   
   
   
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10. HOW THE WEST REALLY LOST GOD di Mary Eberstadt - cap 4

    4 Circumstantial Evidence for the “Family Factor,” Part Two: Snapshots of the Demographic Record; or How Fundamental Changes in Family Formation Have Accompanied the Decline of Christianity in the West

    • If the Family Factor were part of the explanation for secularization, we would expect to see family decline accompany religious decline
    • Fatto. Over time, many people stopped having babies AND they stopped getting married AND they stopped going to church
    • in his classic book Bowling Alone: The Collapse and Revival of American Community, Robert D. Putnam examines minutely the decline in American “social capital,” or the weakening of various bonds of association during the past few decades in particular.16 He identifies several independent forces contributing to that decline, among them individualism, commuting, and the change in women’s roles
    • If the Family Factor were part of the explanation for secularization, we would expect to see other trends associated with family decline accompany religious decline. This we also see
    • The one thing that all scholars will attest is that as a general demographic rule, urbanization leads to falling birthrates... The conclusion, therefore, is that urbanization has been responsible for fertility decline in the developed countries...
    • people did not stop believing in God just because they moved to cities. The missing piece would appear to be that moving to cities made them less likely to have and live in strong natural families
    • If the Family Factor were part of the explanation for secularization, we would expect the most irreligious parts of the West to have the smallest/weakest/fewest natural families—and vice versa. This too we see
    • Phillip Longman published a much-discussed book called The Empty Cradle: How Falling Birthrates Threaten World Prosperity And What To Do About
    • In 2011, as mentioned earlier, Shall the Religious Inherit the Earth? by Eric Kaufmann argued persuasively and at length that the demographics of the secular West would be overtaken in the long run by those of religious fundamentalists
    • Conversely, if family decline was in fact helping to cause religious decline, we would also expect to see, for example, family boomlets accompanied by religious boomlets. This we also see
    • What happened was a religious boomlet—in conjunction with a much better known demographic phenomenon, the baby boom. Thus, for example, Callum G. Brown gives the following years as dates of postwar Christian revival

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11. HOW THE WEST REALLY LOST GOD di Mary Eberstadt - cap 5

    5 Circumstantial Evidence for the “Family Factor,” Part Three: Because the “Family Factor” Explains Problems That Existing Theories of Secularization Do Not Explain—Including What Is Known as “American Exceptionalism”

    • by introducing the Family Factor, we can shed new light on the largest problem that has bedeviled the theory all along: i.e., the difference in religiosity between two of the most advanced areas on earth, Western Europe on one hand and the United States on the other.
    • Per dawkins gli usa sono l"eccezione... Rodney Stark has argued? Is it instead Europe that is the exception
    • Paradosso adequately “explained” by the difference between today’s American and Western European tendencies toward family formation—meaning that there are more families following the traditional model in America, even today, than in Europe. There are more marriages in the United States, even today, and more children per woman—both of which seem reasonable proxies for the relative strength of the natural family.
    • Murray summarizes, “American marriages were different from European ones (or so both Americans and foreign observers seemed to agree) in the solemnity of the marital bond
    • The Family Factor also helps to solve another puzzle about religiosity that has yet to be satisfactorily explained: the male/female religious gender gap.
    • From yesteryear’s caricature of the “Church Lady” on the television series Saturday Night Live to the realities of running bingo games, school fund-raisers, and soup kitchens out of church basements, the stereotype holds true: it is women, and not men, who are the everyday backbone of the Christian churches
    • Putnam. “Women believe more fervently in God. They aver that religion is more important in their daily lives, they pray more often, they read scripture more often and interpret it more literally, they talk about religion more often—in short, by virtually every measure they are more religious
    • It is less than persuasive to argue, for example, that women are more prone to belief because they are mentally inferior
    • L'avversione al rischio è donna. Pochi figli potenziali.
    • Pippa Norris and Ronald Inglehart, whose book cited earlier, Sacred and Secular, is a meticulous attempt to revise the secularization thesis to take account of what they call “existential security.” According to their model, the poorer and less secure people are, the more they “need” religion...
    • Raphaël Franck and Laurence R. Iannaccone, cited earlier, maintain that the Western welfare state has eroded religiosity “because churches offered welfare services which were not provided by the State.”14 More welfare, as their data show, means less God. Insofar as the welfare state usurps the family’s historical tasks of seeing to the well-being of its members, their explanation of how the West lost God is consistent with this theory.
    • The Family Factor helps to explain something that comes up repeatedly in the scholarly literature, which is the mystery of why 1960 or thereabouts is such a pivotal year in secularization.
    • Two particularly useful books examining that phenomenon are Hugh McLeod’s The Religious Crisis of the 1960s and Callum G. Brown’s The Death of Christian Britain
    • As early as 1973, for example, in a book called Sexual Suicide that was often called provocative at the time, George Gilder argued that the sexual revolution was driving men away from women and families
    • In another prescient book published in 1999 called The Decline of Males, secular sociologist Lionel Tiger argued similarly that in giving women complete control over reproduction, the Pill essentially rendered men obsolete.23 The result, he observed, was that men existed in an ever-more attenuated relationship to women
    • Sociologist Robert Wuthnow of Princeton has laid out the connection between the Pill and the decline in traditional religiosity in his 1998 book After Heaven: Spirituality in America Since the 1950s
    • the time between confirmation and parenthood has always been one in which young people could drop out of established religion and turn their attention to other things, the doubling of this period was of enormous religious significance
    • More Pill equals less time in a family. More time in a family equals more time in church. Therefore more Pill equals less God

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12. HOW THE WEST REALLY LOST GOD di Mary Eberstadt - cap 6

    6 Assisted Religious Suicide: How Some Churches Participated in Their Own Downfall by Ignoring the Family Factor

    • From the acceptance of w to the okaying of contraception to the embrace of active homosexuality today, these realities have been the engines driving most changes in Christian doctrine.
    • La domanda. Did the doctrinal changes and reforms of modern Protestantism specifically further contribute to the weakening of family bonds in the West?
    • As the historian Roderick Phillips puts it in Untying the Knot: A Short History of Divorce: “The Reformation…represented a sharp break in the direction of divorce doctrines and policies... Reformers, led notably by Martin Luther and John Calvin, rejected not just the Roman Catholic church’s doctrine of marital indissolubility but virtually all aspects of its marriage doctrine.”2
    • In the United States, Phillips reports, Anglican churches soon were relaxing the strictest restrictions,
    • artificial contraception went on to be sanctioned by some prominent members of the Anglican Communion not only as an option but in fact as the better moral choice
    • “In a church which accepts the legitimacy of contraception, the absolute condemnation of same-sex relations of intimacy must rely either on an abstract fundamentalist deployment of a number of very ambiguous texts
    • The exception, of course, was the Catholic Church, whose issuance of Humanae Vitae in 1968 both famously and infamously affirmed the traditional moral code by upholding the ban on birth control.
    • In research published in 2005 in Christian Century, three sociologists (Andrew Greeley, Michael Hout, and Melissa Wilde) argued that “simple demographics” between 1900 and 1975 explained around three-quarters of the decline in mainline churches (Episcopal, Lutheran, Presbyterian, and Methodist

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13. HOW THE WEST REALLY LOST GOD di Mary Eberstadt - cap 7

    7 Putting All the Pieces Together: Toward an Alternative Anthropology of Christian Belief

    • If this alternative theory of the decline of Christianity is true, why might it be true? That is, what is it about the natural family that might make the specific religion of Christianity so dependent on its vitality?
    • .1. First, the experience of the natural family itself drives some people to religion.
    • Just consider what the experience of childbirth itself does to almost every mother and father... This fact of epiphany hardly means that pregnancy and birth ipso facto convert participants into religious zealots. But the sequence of events culminating in birth is nearly universally interpreted as a moment of communion with something larger than oneself,
    • That most primal of human connections echoes throughout the masterpieces of human history. It is why King Lear is nearly universally recognized as Shakespeare’s greatest tragedy, whereas, say, Romeo and Juliet for all its pathos is not—because the predeceasing by Lear of his daughter Cordelia is the perfect symbol of the worst tragedy life
    • Michelangelo’s Pietà (whose primary focus, suggestively enough, is Mary, not Jesus)... What is it about the predeceasing of parents by children that has so captured the imaginations of the West’s (though not only the West’s) greatest artists across millennia and languages and cultures? The answer can only be that this theme resonates most deeply with the human heart
    • children might also “drive” parents to church in the sense that the experience of having them makes parents more willing to believe
    • 2. The Christian story itself is a story told through the prism of the family. Take away the prism, and the story makes less sense.
    • Like it or not, the Judeo-Christian tradition has anthropomorphized the Deity in one particular way: by analogy to a wise, protective, loving, ever-present male parent
    • Figlu del divorzio...   Marquardt asks her subjects to reflect on the idea of God as a parent, elaborating on one:   Will was mystified by the question. He had been angry at his father for years because of the way he treated Will’s mother
    • In this way, as in others, family illiteracy breeds religious illiteracy
    • Altro motivo. People do not like to be told they are wrong, or that those whom they love have done wrong... In an age where nontraditional and antitraditional families and even nonfamilies abound, there are more and more people who are bound to take offense at certain teachings in the Judeo-Christian heritage. It is in this way that broken and frayed homes not only interrupt the transmission of the Christian message: in some cases, they provide the emotional material for a whole new barrier wall to Christian belief.
    • What we might call (to riff on Peter Berger) the furious irreligiosity of today’s anti-Christian sentiment is a deep mystery, and one that should be meditated upon at length

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14. HOW THE WEST REALLY LOST GOD di Mary Eberstadt cap 8-9 e conclusioni

    • 8 The Future of Faith and Family: The Case for Pessimism
    • . Fewer people are getting married.
    • . Fewer people are having children.
    • . Fewer people who are having children are sustaining intact two-parent homes for them to grow up in.
    • 9 The Future of Christianity and the Family: The Case for Optimism
    • “Calamities,” Sorokin observed, “generate two opposite movements in different sections of the population. One is a trend toward unreligiousness and demoralization; the other is a trend toward extreme religious, spiritual, and moral exaltation.”1 Reviewing large chunks of religious and other history, including some from beyond the West and Christianity alone, Sorokin believed that he spied a general rule: that “the principal steps in the progress of mankind toward a spiritual religion and a noble code of ethics have been taken primarily under the impact of great catastrophes
    • “The incontinent spending of many European governments, which awarded whole populations unearned benefits at the expense of generations to come, has…produced a crisis not merely economic but social, political, and even civilizational.”
    • “Consider Social Security. The young have always contributed to the support of the old. Earlier, the young helped their own parents out of a sense of love and duty. They now contribute to the support of someone else’s parents out of compulsion and fear. The voluntary transfers strengthened the bonds of the family; the compulsory transfers weaken those bonds.”7
    • Does the health of Christianity in the West matter? How and to whom?
    • The fate of Christianity matters even to nonbelievers, because Christianity on balance is a force for good in modern society
    • Believers give more to charity.
    • Believers live longer and are healthier.
    • Believers are more likely to be happy.
    • Believers are less likely to commit crime.
    • Believers contribute to “social capital.”
    • Is it similarly in society’s interests to encourage the natural family?
    • The family is the enemy of society, progress, or the state—or all of the above. Da platone a marx... altri detrattori... Virginia Woolf, George Bernard Shaw, Tennessee Williams, Arthur Miller, Philip Roth, J. D. Salinger, and more
    • “The women…who grow up wanting to be ‘just a housewife’ are in as much danger as the millions who walked to their own deaths in the concentration camps,” as Betty Friedan rather infamously put it in The Feminine Mystique
    • But what does contemporary empirical evidence for its (often overlooked) part tell us about the role of family in society?
    • The family is the partner of society, progress, or the state—or all of the above.
    • James Q. Wilson
    • Children in one-parent families, compared to those in two-parent ones, are twice as likely to drop out of school.
    • Boys in one-parent families are much more likely than those in two-parent ones to be both out of school and out of work.
    • Girls in one-parent families are twice as likely as those in two-parent ones to have an out-of-wedlock birth
    • Children in one-parent families are much worse off than those in two-parent families even when both families have the same earnings
    • children of an unmarried woman were much more likely than those in a two-parent family to become a delinquent, even after controlling for income
    • To quote Charles Murray once more, “I know of no other set of important findings that are as broadly accepted by social scientists who follow the technical literature, liberal as well as conservative, and yet are so resolutely ignored by network news programs, editorial writers for the major newspapers, and politicians of both major political partie
    • First, the family—if it is competent—reduces the need for state intervention,
    • Second, the family—again if it is competent—acts as the original safety net, lowering the risks to its members of adverse outcomes and raising the likelihood that its members will contribute to society in turn.

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15. Julián Carrón La bellezza disarmata cap 1

    1 È possibile un nuovo inizio?

    
    

    • Che cosa è in gioco
    • Le parole dell' Europa... persona, lavoro, materia, progresso e libertà.
    • concetto di persona: «Duemila anni fa l’unico uomo che aveva tutti i diritti umani era il civis romanus. Ma il civis romanus da chi era stabilito? Il potere determinava il civis romanus.
    • Modernità... mortificazione di parole come progresso e libertà... tentativo di rendere autonome quelle fondamentali acquisizioni dall’esperienza che ne aveva consentito la piena emergenza.
    • Ratz a Subiaco sull'illuminismo... «nella contrapposizione delle confessioni e nella crisi incombente dell’immagine di Dio, si tentò di tenere i valori essenziali della morale fuori dalle contraddizioni e di cercare per loro un’evidenza che li rendesse indipendenti dalle molteplici divisioni e incertezze delle varie filosofie e confessioni».... Si sviluppò così il tentativo illuministico di affermare quelle convinzioni, la cui evidenza sembrava si potesse sostenere da sé, a prescindere da un cristianesimo vissuto.
    • «La ricerca di una tale rassicurante certezza, che potesse rimanere incontestata al di là di tutte le differenze, è fallita. Neppure lo sforzo, davvero grandioso, di Kant è stato in grado di creare la necessaria certezza condivisa.
    • Questa cultura illuminista, diceva ancora Ratzinger, è essenzialmente definita dai «diritti di libertà». Essa «parte dalla libertà come un valore fondamentale che misura tutto:
    • l’altro lato della medaglia, ossia le conseguenze di una insufficiente definizione della libertà, che caratterizza la cultura illuminista.
    • Antinomie. contrasto tra la voglia di libertà della donna e il diritto alla vita del nascituro... divieto di discriminazione e limitazione della libertà di opinione e della libertà religiosa
    • Edito. distacco della filosofia illuminista dalle sue radici cristiane, che doveva assicurare una piena e autonoma affermazione dell’uomo, «diventa, in ultima analisi, un fare a meno dell’uomo».
    • Ratzinger invita a ricordare che la ragione illuminista è essa stessa storicamente condizionata... non esprime cioè «la compiuta ragione dell’uomo, ma soltanto una parte di essa
    • «la vera contrapposizione che caratterizza il mondo di oggi non è quella tra diverse culture religiose, ma quella tra la radicale emancipazione dell’uomo da Dio, dalle radici della vita, da una parte, e le grandi culture religiose dall’altra».
    • No all'antilluminismo. L’Illuminismo», scriveva Ratzinger, «è di origine cristiana ed è nato non a caso proprio ed esclusivamente nell’ambito della fede cristiana.»... il «“sì” fondamentale all’età moderna» pronunciato dal Concilio Vaticano II,
    • in Europa oggi abbiamo due anime.»... «Una ragione astratta, anti-storica, che intende dominare tutto perché si sente sopra tutte le culture... Esempio... la prima sentenza di Strasburgo sul Crocifisso
    • Qual è invece l’altra anima dell’Europa? «È quella che possiamo chiamare cristiana, che si apre a tutto quello che è ragionevole, che ha essa stessa creato l’audacia della ragione e la libertà di una ragione critica, ma rimane ancorata alle radici che hanno dato origine a questa Europa, che l’hanno costruita nei grandi valori, nelle grandi intuizioni, nella visione della fede cristiana.»
    • in gioco è l’evidenza di quei fondamenti, in mancanza dei quali non sarà possibile una convivenza stabile, noi ci distraiamo nel dibattito sulle conseguenze,
    • Rispondere a tale urgenza non vuol dire tornare a uno Stato confessionale o a un’Europa basata su leggi cristiane... Ciò andrebbe contro la natura stessa del cristianesimo.
    • Da dove ripartire?
    • Il cuore dell’uomo non si arrende
    • Un amico: A un certo punto lui mi dice: “Non metterò mai al mondo un figlio. Con che coraggio condanno un altro poveretto all’infelicità? Non mi prendo questa responsabilità”. E poi aggiungeva: “Ho paura della mia libertà, nel migliore dei casi non serve a niente e nel peggiore dei casi posso causare dolore a qualcuno. Quello che mi aspetto dalla vita è di cercare di fare meno male possibile”.
    • un sacco di paure
    • Serve una convinzione. Ecco, parlare delle «grandi convinzioni» è parlare dei fondamenti, cioè del punto d’appoggio che rende possibile l’esperienza della libertà
    • «Una crisi», diceva Hannah Arendt, «ci costringe a tornare alle domande;
    • A tema è sempre l’uomo e il suo compimento
    • Dietro ogni tentativo umano c’è un grido di compimento. Ascoltare questo grido
    • Rilke... «Tutto cospira a tacere di noi,
    • tentativo di ottenere il compimento attraverso i cosiddetti “nuovi diritti”... La loro matrice è quella brama di liberazione che è stata l’anima del Sessantotto
    • Molti sentono questi nuovi diritti come un affronto... Ciascuno di essi nasce in ultima istanza da esigenze profondamente umane.
    • Questa cultura porta in sé la convinzione che il conseguimento di sempre nuovi diritti costituisca la strada per la realizzazione della persona. Essa pensa in questo modo di poter evitare o rendere superfluo il dibattito sui fondamenti, riassumibile nella domanda di leopardiana memoria: «Ed io che sono?».... è come cercare di curare una malattia senza fare la diagnosi!
    • come ci ricorda Cesare Pavese, «ciò che un uomo cerca nei piaceri è un infinito,
    • Il dramma della nostra cultura, dunque, non sta tanto nel fatto che all’uomo sia tutto permesso, quanto nelle false promesse e nelle illusioni che quel permissivismo reca con sé.
    • Certamente una legislazione giusta è sempre migliore di una sbagliata, ma la storia recente dimostra che nessuna legge giusta di per sé è riuscita a impedire la deriva che vediamo davanti ai nostri occhi.
    • Eliot...   Sognando sistemi talmente perfetti che più nessuno avrebbe bisogno d’essere buono».....
    • risolvere le questioni umane con le procedure
    • Approfondire la natura del soggetto
    • «il senso religioso […] la radice da cui scaturiscono i valori. Un valore, ultimamente, è quella prospettiva del rapporto tra un contingente e la totalità, l’assoluto.
    • Le motivazioni vengono prima delle skills. «La soluzione dei problemi che la vita pone ogni giorno», avverte don Giussani, «non avviene direttamente affrontando i problemi, ma approfondendo la natura del soggetto che li affronta.» In altri termini, «il particolare lo si risolve approfondendo l’essenziale».
    • La grande emergenza educativa documenta la riduzione dell’uomo
    • Consumismo. Abbiamo già richiamato la riduzione della ragione e della libertà; a esse aggiungiamo ora la riduzione del desiderio. «La riduzione dei desideri o la censura di talune esigenze
    • Ma come si ridesta il desiderio? Non attraverso un ragionamento o una qualche tecnica psicologica, ma solo incontrando qualcuno in cui la dinamica del desiderio sia già attivata.
    • L’altro è un bene
    • l’esperienza elementare che l’altro non è una minaccia, ma un bene per la realizzazione del nostro io,
    • Solo nell’incontro con l’altro potremo sviluppare insieme quel «processo di argomentazione sensibile alla verità»25 di cui parla Habermas.
    • L ’affermazione di papa Francesco: «La verità è una relazione!
    • Noi cristiani non abbiamo alcuna paura a entrare, senza privilegi, in questo dialogo a tutto campo. Questa è, per noi, un’occasione preziosa per verificare la capacità dell’avvenimento cristiano di reggere davanti alle nuove sfide
    • Ciò non significa in alcun modo contrapporre la dimensione dell’avvenimento e la dimensione della legge, ma riconoscere un ordine genetico fra esse. È infatti proprio il riaccadere dell’avvenimento cristiano che riapre l’uomo alla scoperta di sé e consente alla intelligenza della fede di diventare intelligenza della realtà,
    • nel mondo cattolico, la battaglia per la difesa dei valori è divenuta nel tempo così prioritaria da risultare più importante rispetto alla comunicazione della novità di Cristo, alla testimonianza della sua umanità. Questo scambio tra antecedente e conseguente documenta la caduta “pelagiana” di tanto cristianesimo odierno,
    • L’alternativa non risiede, come taluni lamentano, in una fuga “spiritualistica” dal mondo. La vera alternativa è piuttosto la comunità cristiana non svuotata del suo spessore
    • Chi è impegnato sulla scena pubblica, in campo culturale o politico, ha il dovere, da cristiano, di opporsi alla deriva antropologica odierna. Ma questo è un impegno che non può coinvolgere tutta la Chiesa in quanto tale, la quale ha l’obbligo, oggi, di incontrare tutti gli uomini, indipendentemente dalla loro ideologia o appartenenza politica, per testimoniare l’«attrattiva Gesù».
    • Dopo un lungo travaglio, nel Concilio Vaticano II, la Chiesa è arrivata a dichiarare che «la persona umana ha il diritto alla libertà religiosa».... Il riconoscimento della libertà religiosa non è una sorta di compromesso, come se si dicesse: siccome non siamo riusciti a convincere gli uomini che il cristianesimo è la religione vera, difendiamo almeno la libertà religiosa. No, la ragione che ha spinto la Chiesa a modificare una prassi durata secoli, tanti secoli, è stata l’approfondimento della natura della verità e della strada per raggiungerla...Era questa la ferma persuasione della Chiesa nei primi secoli, la grande rivoluzione cristiana fondata sulla distinzione tra le due città, tra Dio e Cesare. Una persuasione destinata ad attenuarsi dopo l’Editto di Tessalonica (380 d.C.) ad opera dell’imperatore Teodosio.
    • Auspicio. Un ritorno allo spirito della Patristica

    
    
    
    

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16. Julián Carrón La bellezza disarmata - cap. 2

    2 Verità e libertà: un esempio paradigmatico

    • Le evidenze e la storia
    • Il primo punto con cui occorre fare i conti è il «crollo delle evidenze»... Ratzinger parlava del «crollo di antiche sicurezze religiose» e del conseguente «collasso del senso di umanità».
    • Se Kant, negando la conoscibilità di Dio nell’ambito della pura ragione, aveva mantenuto a Dio il ruolo di un postulato della ragione pratica, implicata nell’agire morale, dopo di lui si è sviluppato il tentativo «di plasmare le cose umane facendo completamente a meno di Dio».
    • Kant paragona la traiettoria storica che conduce all’Illuminismo alle tappe evolutive di un individuo dall’infanzia all’età adulta. L’umanità è dapprima come un bambino, che ha bisogno di padre e madre, poiché non ha autonomia di pensiero e non sceglie da solo. Ma diventando adulto può prescindere da questo legame e vivere autonomamente. È l’uscita dallo stato di minorità.
    • Romano Guardini... il nesso storicogenetico tra l’affermazione dei valori fondamentali dell’umano e un cristianesimo vissuto... quei valori fondamentali sono «legati alla Rivelazione», sono entrati nella storia con Cristo, per la potenza della sua testimonianza e per la sua capacità di ridestare la ragione e la libertà dell’uomo. Attraverso il cristianesimo «si liberano nell’uomo forze che in sé sono “naturali”, ma che al di fuori di quella relazione non si realizzerebbero».
    • Edempio. Penso in questo senso alla vicenda di un gruppo di donne africane malate di AIDS che ho incontrato a Kampala. C’è qualcosa di più evidente del valore della salute e della vita (per non parlare dell’istinto di sopravvivenza)? Eppure quelle donne non erano interessate ad assumere le medicine di ultima generazione che avrebbero dato loro ampia prospettiva di sopravvivenza. Quei valori sembravano assenti, svaniti. È stato l’incontro con un’infermiera a farle ritornare a “vedere”. Essa ha comunicato loro un gusto di vita, la sua testimonianza ha rimesso in moto un desiderio di vivere che era sopito,
    • Pensiamo alla vicenda di Eluana Englaro..... ci vorrebbe «una carezza del Nazareno»9 per poter scoprire che la vita vale sempre e comunque. È la testimonianza offerta ogni giorno da tanti medici e infermieri, che entrano nelle stanze dei malati terminali, dove quasi più nessuno ha il coraggio di entrare,
    • comprendere meglio ciò che dice papa Francesco quando invita a concentrarsi sull’essenziale, sottolineando che non possiamo insistere solo su questioni legate alla morale,
    • Una pastorale missionaria non è ossessionata dalla trasmissione disarticolata di una moltitudine di dottrine da imporre con insistenza.
    • Il problema della libertà
    • «Nella coscienza dell’umanità di oggi la libertà appare di gran lunga come il bene più alto,
    • ognuno di noi può scegliere di realizzarsi oppure di perdersi, può dire di sì o di no a ciò che lo compie. È questo il rischio che il Mistero ha voluto correre creando l’uomo libero
    • come nella nota parabola, si vorrebbe togliere la «zizzania» dal campo, perché essa è pericolosa per la libertà. Il padrone del campo ha invece un pensiero ben diverso: Egli lascia crescere tutto, perché sa che il positivo sarà vincitore.
    • La tentazione. indurre a pensare che, siccome l’esercizio della libertà è rischioso, allora la via più sicura per difendere i valori sarebbe quella di imporli, così la libertà non si smarrirebbe.
    • 2 esempi.
    • Un primo esempio riguarda la schiavitù. San Paolo finisce in carcere e si trova in cella con uno schiavo, Onesimo, arrestato perché aveva tentato di scappare dal padrone. La schiavitù al tempo era una pratica corrente. Che cosa ha fatto dunque Paolo? Ha scritto un biglietto al padrone – la Lettera a Filemone è questo – per convincerlo a perdonare e a riaccogliere Onesimo:..... è stato separato da te per un momento perché tu lo riavessi per sempre; non più però come schiavo, ma molto più che schiavo, come un fratello carissimo....
    • Il gesto di san Paolo sembra un nulla nell’oceano infinito della schiavitù, un nulla con tutta la zizzania intorno. Chi avrebbe potuto scommettere su questo semplice fatto? Invece è stato un inizio
    • Un secondo esempio riguarda l’aborto. La Lettera a Diogneto...... I cristiani si «sposano come tutti e generano figli, ma non gettano i neonati».15 Punto. A capo.
    • Il cambio di rotta.... Teodosio afferma che il cristianesimo è l’unica religione lecita...... contrasto con la dichiarata convinzione del cristianesimo dei primi secoli che la religione, quella cristiana in maniera particolare, non potesse essere diffusa con la forza.
    • Agostino.... «Dapprima ero del parere che nessuno dovesse essere condotto per forza all’unità di Cristo... Ma, dopo le reiterate ed efferate violenze perpetrate dai donatisti,18 cambia idea.... nell’epistolario.... La Città di Dio
    • Per tanti secoli, con alti e bassi, non vi sarà un esplicito ripensamento della questione della libertà di religione. Anche con la Riforma di Lutero, durante la controversia che divide cattolici e protestanti, in ambedue gli schieramenti permane l’idea che una società cristiana non può tollerare eretici e scismatici
    • La pace di Westfalia del 1648, che doveva costituire una risposta alla situazione di scontro che si era creata, sancisce infine il principio «cuius regio, eius et religio», che obbliga il suddito a conformarsi alla religione del proprio principe.
    • l’autocoscienza della Chiesa cresce fino alla svolta realizzata dal Concilio Vaticano II... una «discontinuità, nella quale tuttavia […] risultava non abbandonata la continuità nei principi....... solo i principi esprimono l’aspetto duraturo.... Non sono invece ugualmente permanenti le forme concrete, che dipendono dalla situazione storica... Il percorso di maturazione compiuto ha portato la Chiesa a riconoscere come più fedeli alla sua verità l’affermazione e il rispetto della libertà religiosa, e ad ammettere i momenti in cui ha agito in modi meno conformi a essa attraverso i secoli.
    • Se l’errore non ha diritti, una persona ha dei diritti anche quando sbaglia
    • la Chiesa ha recuperato al proprio sguardo il contributo dell’Illuminismo... In questo senso l’illuminismo è di origine cristiana ed è nato non a caso proprio ed esclusivamente nell’ambito della fede cristiana». D’altro canto, poiché «il cristianesimo, contro la sua natura, era purtroppo diventato tradizione e religione di Stato», è stato precipuo «merito dell’illuminismo aver riproposto questi valori originali del cristianesimo...
    • Ecco, allora, la domanda necessaria, se vogliamo porci di fronte alle sfide attuali senza ideologiche contrapposizioni e senza intimistici ripiegamenti: come può la libertà essere di nuovo «conquistata per il bene», dato che «la libera adesione al bene non esiste mai semplicemente da sé»? Solo attraverso la testimonianza, come accadde agli inizi... Solo la testimonianza della verità può raggiungere il cuore dell’uomo. Come osserva acutamente Lobkowicz,
    • la Chiesa non vuole più rivendicare alcun diritto a qualsiasi forma di potere ma solo raggiungere i cuori delle persone,
    • un contributo proprio a partire dalla natura della fede: vivendo nel reale... possiamo essere come un seme. «In una società come questa non si può creare qualcosa di nuovo se non con la vita: non c’è struttura né organizzazione o iniziative che tengano.

    
    
    
    

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17. GOD, LOCKE, AND EQUALITYChristian Foundations of 'John Locke's Political Thought di  JEREMY WALDRON - Introduction

    • messaggio cristiano: creati eguali...eg. di base...raccolto da locke
    • domanda consueta: quale uguaglianza?
    • nostra domanda: xchè l uguaglianza
    • Dworkin: l eguaglianza data x scontata (il dibattito è su quale). Ma xchè tanta sicumera?
    • xchè giustificare l uguaglianza?: nessuno la nega.
    • ai tempi di locke era negata: filmer
    • x locke l assioma dell eg. è un assioma teologico
    • che fatica tradurre locke nel linguaggio di oggi
    • il ponte: anche x noi l eguaglianza è un valore difficilmente relativizzabile... col relativista qui casca l asino
    • il ponte: l uguaglianza come valore pre politico
    • il fondamento cristiano: secondo l a. è necessario x difendere la causa dell e.
    • alternative:isaia berlin e la difesa utilitaristica... argomento circolare
    • confutazione di filmer: 1 primo trattato: sulla base delle scritture 2 sec. trattato: sulla base della ragione
    • 1 trattato: fissa l eguaglianza 2 trattato: spiega l eguaglianza
    • filmer e aristotele... inegalitarismo particolare e generale... diritto divino dei re contro schiavi naturali
    • l argomento religioso x la libertà è spesso caricaturizzato... cpn locke c è l occasione di prenderlo sul serio
    • .......
    • equality: the proposition that humans are all one another's equals created equal,
    • I propose to explore in the company ofthe seventeenth-century English political philosopher John Locke.
    • Testo. The Reasonableness of Christianity is as well-worked-out a theory of basic equality as we have in the canon of political philosophy.
    • Philosophers ask whether we should be aiming for equality ofwealth, equality ofincome, equality of happiness, or equality of opportunity... mitigation of poverty;
    • La questino del libro. Not "What are its implications?" but "What does this foundational equality amount to?"... "What is the character of our deeper commitment to treating all human beings as equals
    • Il silenzio degli egalitaristi. Distinction between basic equality and equality as an aim is fundamental to Dworkin's work. Yet Dworkin has said next to nothing... He has devoted very little energy to the task of considering what that principle amounts to in itself... He maintains that it is an obvious and generally accepted truth
    • .If he is right and I think he is then there is a failure of argument on a very broad front indeed.
    • No doubt part of the reason for reticence here has to do with the unpleasantness or offensiveness of the views - sexist and racist
    • Esperimento mentale. In philosophy generally erally one sometimes has to pretend to be a weirdo... In political philosophy, one has to appear to take seriously positions that in other contexts would be dismissed out of hand as offensive...
    • By contrast John Locke and his contemporaries...were confronted with such denials,
    • Sir Robert Filmer, the great proponent of patriarchalism... and the divine right of kings...in the same Multitude ... there is one Man amongst them, that in Nature hath a Right to be king
    • It was the contrary position the principle of equality that seemed radical, disreputable, beyond reason, valid only as a philosophical hypothesis
    • Locke, beyond doubt, was one of these equality-radicals... Political correctness argued the other way,
    • Locke accorded basic equality the strongest grounding that a principle could have: it was an axiom of theology, understood as perhaps the most important truth about God's way
    • Locke attempting to think through the consequences of this radicalism.... holding fast to what he knew was a counter-intuitive position,
    • We are not accustomed to debate public controversies about equality using Old Testament sources;
    • "Creatures of the same Species and rank"... "there is no appeal but to Heaven"
    • Even if we say it is "just" a metaphor, it is a forbidding enough task to explain to a modern student what makes the metaphor apt,
    • potential for anachronism and misunderstanding,
    • many of us believe that this business of respecting one another as equals might have to be referred, in turn, to the idea of something important in or about human nature.
    • Locke was exploring the possibility that humans were by nature worthy of respect as one another's equals, not just one another's equals in the politics of late seventeenth-century England,
    • The title of my Carlyle Lectures and the sub-title of this book refer to the Christian foundations of Locke's political thought......Why "Christian"? Why not just "Religious Foundations of Equality"?...Locke was intensely interested in Christian doctrine...Dunn has argued that the whole frame of discussion in the Two Treatises of Government is "saturated with Christian assumptions..... Jesus Christ (and Saint Paul) may not appear in person in the text of the Two Treatises but their presence can hardly be missed
    • I want to ask, not only whether we can discern the influence of Christian teaching... but also whether one can even make sense of a position like Locke's.........apart from the specifically biblical and Christian teaching that he associated with it.
    • For Dunn, I suspect, the theological logical and specifically biblical and Christian aspects ofLockean equality are features of Locke's theory that make it largely irrelevant to our concerns. Locke's political theory of its theological foundations is a way of confining Locke to the seventeenth century.
    • the deep philosophical commitments ments of a modern theory would likely be oriented to secular values such as autonomy or dignity or human flourishing,
    • Tesi. I actually don't think it is clear that we now can shape and defend an adequate conception of basic human equality apart from some religious foundation.
    • Isaiah Berlin, for example, imagines that there might be a utilitarian defense of basic equality.... But that is hopelessly confused.
    • "Every man to count for one, nobody for more than one"32 is partly constitutive of utilitarianism, and so cannot be defended on utilitarian grounds except in a question-begging way.
    • Locke confronted the claim, put forward in his own time, that these fundamental, apparently transcendent positions, could be understood on a purely secular basis. He had grave reservations about these claims,
    • To treat Locke's argument as though it were a secular argument.... is one sort of anachronism.
    • One has only to read the first of Locke's Two Treatises to become aware that we are in a quite different intellectual world
    • Every Locke scholar, and not just those of a secular bent, views the methods and substance of the First Treatise as strange and disconcerting... "reason" part of the argument is mostly presented in the Second Treatise... So it is tempting to say that the First Treatise is just irrelevant to our modern concerns.
    • Of course, part of John Locke's interest in the specifically biblical part of his argument is connected with the determination, driving his work in the Two Treatises, to refute the specific claims of Sir Robert Filmer,
    • the most familiar philosophic defense of general inegalitarianism, namely Aristotle's theory of natural slavery.
    • Filmer's primary interest is in identifying specific individuals who have authority over others, rather than classes or types of individual in some general hierarchy.4° A theory of the divine right of kings is particularistic... So this too seems to deprive Filmer's theory and its refutation of most of its interest for us.
    • as Locke points out, Filmer is not consistent in his particularism....but much ofthe time he seems to be arguing for absolute authority in the abstract... Locke's attack at this point is one of the most powerful
    • nobody in particular could possibly have the authority that Filmer says Adam and his heirs have had because of the relation that God has established among people in general.
    • dispel the impression, which John Dunn's article might leave us with, that Locke is so different from us... Locke like us is interested in the meta-theoretical question
    • First Treatise is an indispensable resource in the reconstruction of Locke's theory of equality... The First Treatise is nothing but a defense of the proposition that humans are, basically, one another's equals; it is a defense of the basis on which the Second Treatise proceeds.
    • Secular theorists often assume that they know what a religious argument is like........a crude prescription from God,l.......they contrast it with the elegant complexity of a philosophical argument by Rawls (say) or Dworkin.... I suspect that it might be as caricatural.... ma.... Religious arguments ments are more challenging
    • One virtue, then, of devoting all this time and all this space to an analysis and elaboration of Locke's religious case for equality is that it promises not only to deepen our understanding

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18. GOD, LOCKE, AND EQUALITY Christian Foundations of 'John Locke's Political Thought di  JEREMY WALDRON - 2 Adam and Eve - nn finito
    • uomo donna
    • 1 entrambi a immagine di dio 2 entrambi dotati di ragione => la diseguaglianza prospettata è quindi di ruolo
    • ....
    • There is, first, an awkwardness...at having to make explicit... that humans are special and that some of the more obvious differences between them are irrelevant to the fundamentals of moral
    • Secondly, we are discomfited at the prospect of having to take seriously, even if only for the sake of clarity and refutation, racist and sexist positions
    • Filmer sottolinea... The biblical subordination of Eve to Adam
    • women as much as men are created in the image of God and endowed with the modicum of reason that is, for Locke, the criterion of human equality.
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19. GOD, LOCKE, AND EQUALITY Christian Foundations of 'John Locke's Political Thought di  JEREMY WALDRON -     3 Species and the Shape of Equality
    • xchè nn possiamo omettere la dimensione religiosa in locke?
    • rawls ha bisogno di premettere il valore dell uguaglianza ma nn vuole compromissioni religiose
    • relazione comando/comandante
    • es. nn uccidere l altro... xchè anch esso è a immagine di dio... che relazione c è tra la prima e la seconda parte (quella religiosa)
    • le ragioni di un comando ci consentono di capirlo meglio? sì quando il predicato è astratto e indeterminato
    • nel precetto dell eguaglianza tra uomini il termine umano riceve il suo contenuto dall affermazione religiosa
    • contenuto del comando e ragioni del comando nn sono sempre separabili ma interagiscono specie nei comandi astratti: siate onesti. questo fatto mette in crisi i nn cognitivisti
    • "gli uomini sono uguali"... il concetto di uomo è in parte determinato dal comando e nn solo viceversa
    • la necessità di definire l umano spiazza rawls e i laici
    • @@@
    • il principio di eguaglianza fa della specie umana qualcosa di speciale
    • una filosofia che nn distingue tra specie crea grave danno alla filosofia ma x distinguere occorre introdurre l elemento religioso
    • il dominio dell uomo sul creato
    • .....
    • Macintyre's observation:... arguments of John Locke concerning basic equality and individual rights were so imbued with religious content that they were not fit, constitutionally, stitutionally, to be taught in the public schools
    • Why are we not able to bracket off the theological dimension of Locke's commitment to equality?
    • Why can't we put the religious premises in parentheses?...this hope is crucial for modern secular liberalism.... Rawls's system definitely requires a premise of equality... but I am doubtful that this Rawlsian strategy will work.
    • Rawlsian strategy... religious content has a purely external relation to the equality principle. By an external relation, I mean a relation that does not go to the meaning
    • Consider, for example, the relation of some proposition about a commander to the content of his command.
    • For example, the Sixth Commandment has a content "Thou shalt not kill" which seems logically quite independent of any proposition about... what one might call the preface to the Decalogue "I am the Lord thy God,
    • The commandment to Noah prohibiting murder cites as a reason the fact that potential victims of murder are made in the image of the person (God) who has issued the commandment.... There the religious aspect seems to have an internal relation to the commandment,
    • Someone might object that this confuses content with reasons....the fact that P is cited as a reason for Q doesn't mean that P is indispensable for understanding the meaning of Q
    • Now this is sometimes true, especially where the reasons in question establish nothing but an instrumental relationship.....I think the Rawlsians overestimate the extent to which it is true generally,
    • Abstract principles of justice and rights characteristically need to be filled
    • I have argued this elsewhere with regard to John Stuart Mill's "Harm Principle."8
    • I think this is particularly the case where a moral principle involves predicates whose extension is not given determinately apart from the principle in question.
    • I believe this is also true of the predicate "human" in the principle of basic human equality.
    • in Locke's account, the shape of human.....is not in the end separable from the religious reasons... If someone arrives at what purports to be a principle of human equality on other grounds (e.g., non-religious grounds), there is little reason to believe that that principle will have the same shape or texture as the Lockean principle....
    • Many non-cognitivists assume that moral positions are subjective responses to factual features
    • They think this is true not just of moral positions like "Causing pain is wrong," where it is clear that we can use the descriptive words "causing pain" to identify the actions concerned... but also that it is true of moral positions involving "thick" moral concepts, positions tions like "Honesty is the best policy" and "Courage cannot be taught."... concepts like honesty and courage can be analyzed into descriptive components referring to some fact about the world
    • John McDowell and others have expressed doubts about the general applicability of this pattern of analysis. What, asks McDowell, makes us so confident that we can always disentangle the descriptive properties from the evaluative response?
    continua
20. 9 The Corruption Objection - Markets without Limits: Moral Virtues and Commercial Interests di Jason F. Brennan e Peter Jaworski - #studentidisonesti #definizioni
21. 10 How to Make a Sound Corruption Objection - Markets without Limits: Moral Virtues and Commercial Interests by Jason F. Brennan, Peter Jaworski - #oneredellaprova #mancanzadicuriosità #mercatomacchinadellaverità #
22.  11 The Selfishness Objection - Markets without Limits: Moral Virtues and Commercial Interests by Jason F. Brennan, Peter Jaworski - #paulzack #neipannialtrui #speculatoriprosocial #gintissullafiducia #cucciolimercificati #beckerdiscriminazione #goldinwagegap
23. 13 The Immoral Preference Objection - Markets without Limits: Moral Virtues and Commercial Interests by Jason F. Brennan, Peter Jaworski.  #predictionmarket #cassandrerispettate #ilsacroprezzato #bimbiprezzati #assicurazionevita
24. 5 Semiotic Objections - Markets without Limits: Moral Virtues and Commercial Interests by Jason F. Brennan, Peter Jaworski....... #mercatobestemmia #applebmwutero...#democraziaespressiva #semioticaovunque #significatotrasformativo
25. 12 The Crowding out Objection - Markets without Limits: Moral Virtues and Commercial Interests by Jason F. Brennan, Peter Jaworski - #virtùperduta #donatoridisange #aritmeticapazza #voti&applausi #nobelconassegno #trasfigurazionedelsoldo
26. Bad Religion: How We Became a Nation of Heretics di Ross Douthat - PROLOGUE A NATION OF HERETICS - #ortodossiaemoderazione #eresiasenzacentro #religionecolla #dissensonecessario #paradosso&mistero (et-et)
27. The Libertarian Position on Religion in Public Life by KEVIN VALLIER
    Le posizioni libertarie in tema di laicità
    (1) The Special Status of Religion: religious conscience and religious institutions should have no special protections in the law. Secular conscience and secular institutions are on a moral par with their religious counterparts. But this equal treatment should be understood as leveling up the protection given to secular conscience and secular institutions, not leveling down the protection given to religious conscience and religious institutions.
    (2) Religious Discourse: in general, there are no ethical (and certain no legal) restraints on when a citizen can appeal to religious reasoning in her public discourse on political matters. Officials also have an absolute moral and religious right to freedom of speech, save when their speech constitutes a speech act that affects whether someone is coerced (like a judicial decision).
    (3) Religious Exemptions: in general, since religious exemptions are reductions in coercion, libertarians should favor religious exemptions basically all of the time. Libertarians won’t like the special status given to religious exemptions, but it is better to have less coercion rather than more, so the inequality is no reason to support the continued coercion of the religious. Libertarians should treat secular requests for exemptions similarly.
    (4a) Coercive Religious Establishment: libertarians should always oppose it.
    (4b) Revenue Establishment: libertarians should oppose government attempts to fund expressly religious activities like proselytizing rather than a religious group’s charitable activity. Insofar as we have social insurance, libertarians should not oppose government funds going to religious organizations in addition to secular organizations unless they think that such funding will undermine the status and independence of the religious institutions in question, as those religious institutions understand their status and independence. Libertarians should not oppose school vouchers on the grounds that they’re forms of establishment. That would be an unacceptable reason to oppose an increase in the freedom of parents to choose schools for their children. It’s the sort of reason the statist left appeals to in order to trap children in government schools on the grounds that this will improve school quality.
    (4c) Symbolic Establishment: here we face hard issues. Libertarians oppose the initiation of coercion but the use of religious or secularist symbols involves no coercion save the coercion required to prevent people from either removing those symbols or adding symbols of their own. So I think traditional libertarian political theory lacks the resources to address symbolic establishment. The only way I know how to address the issue is to argue that taxpayers own public buildings and objects (like courthouses and currency) and that the government should only use public buildings and objects in ways that represent everyone and does not reject the values of anyone. That sort of unanimity rule seems too demanding, though, given that some people can act as disgruntled holdouts. But if we go with a supermajority or simple majority rule, then dominant social groups, religious or secular, can legitimately press public buildings and objects to represent their views. So my conclusion is that libertarians qua libertarian need have no position on this issue, and should generally not be too bothered about attempts at symbolic establishment or ending symbolic establishment so long as symbolic establishment isn’t an indicator of coercive or revenue establishment. Judge Roy Moore, for instance, wants to post the Ten Commandments in Alabama courtrooms as a means of moving towards coercive establishment, so he should be opposed. But if a World War I memorial has a cross on it, it seems silly, even offensive, to forcibly remove it. I also can’t see why having “In God We Trust” on fiat currency most libertarians oppose is worth getting upset about. In fact, I think that unless symbolic establishment is meant to directly threaten or marginalize religious or secular minorities, then libertarians just shouldn’t care about it. Of course, as secular persons or religious persons, we might care. And I oppose symbolic establishment when I’m wearing my public reason hat. But I can’t find a good reason to worry about it in the cases I offerwhen I wear my libertarian hat
28. Three SURFACE AND SUBSTANCE - The Substance of Style by Virginia Postrel ------------ bello&falso acqua&sapone femministebrutte controillusso allaboutstatus sovietizzazione sentirsiricchi queldemoniodellamoda ilpiaceredellanovità retoricadellautenticità buonoebello? bellezzadel9/11
29. cap 5 gòi attacchi contro papa francesco Papa Francesco questa economia uccide Giacomo Galeazzi, Andrea Tornielli Papa Francesco ha ricevuto reazioni piccate dopo le sue critiche al mercato. In genere lo si considera un peronista di fatto impegnato a difendere le classi medie risentite del mondo ricco piuttosto che i poveri del mondo.
30. povertà evangelica: la cultura dei poveri e quella dei ricchi sono diverse. la prima serve ad arricchirsi, la seconda a godersi la ricchezza. in questo senso evviva i poveri. vedi robin hanson vedi qui: http://broncobilli.blogspot.it/2016/05/evviva-i-poveri.html