Labeled Parts Of Boat

"My life inside," Louise Morse

Dr. Louis Morse is director of prisons from 1969 to 2005. In his book My Life inside. Memories of a director of a prison he summarizes a lifetime of hard work and achievements of practical and theoretical aspects.
I am firmly convinced that its text deserves wide dissemination and discussion: especially now that people are talking about security ...
Meanwhile, Our has never ceased to consider the inmate a man.
will say: oh, nice discovery!
Error: bad situation now prevailing in the prison system and the adversarial attitude of the Italian institutions and society as a whole, well, everything proves that the inmate is considered all but a man.
Think of the many suicides, the poor sanitary conditions, overcrowded cells, violence etc.. Precious
so why competent and rational, the analysis carried out by the author. Denouncing empty legislativi e culturali, mancanza di coordinamento tra i vari settori dell’amministrazione penitenziaria, penuria di investimenti, tendenza alla faciloneria, emarginazione dei “vecchi” direttori ed allentamento della catena di comando.
I suddetti motivi determinano un accentramento di poteri nelle mani di persone inadatte a gestirli ed insieme un meccanismo che definirei di costante de-responsabilizzazione ; così, chi è più responsabile e di che cosa ? Il ricorso alla violenza sul detenuto passa così per una sorta di panacea, quando è l’esatto contrario.2
Tipico il caso di chi rimproverava un subalterno per aver picchiato un detenuto extracomunitario dove poteva esser visto; non perché aveva commesso un reato…3
Invece l’A. ha sempre improntato la sua azione al recupero umano e civile del detenuto, conformemente ai dettami della Costituzione che dice: “Le pene non possono consistere in trattamenti contrari al senso di umanità e devono tendere alla rieducazione del condannato.”4
Il Nostro seguì sempre tali dettami. Infatti, su sua iniziativa si ripristinò (a S. Gimignano) un’ officina falegnami ed una sarti.5 La dimensione lavorativa salvò molti detenuti dalle miserie della cella fissa e li fece sentire non dei reietti, ma persone ancora utili a sé stesse ed alla società.
Ma nonostante la qualità di alcuni products eg. tailoring, after the opening of the new prison (place Ranza) who had to arrange for equipment maintenance let go to ruin. Nor was this the only case of shocking neglect by the authorities ...
When it was decided that the prison of St. Gimignano (whose historical and architectural importance is well signposted from Nostro6, this sensitivity is not very common in many officials) should have been built elsewhere, the new rose in a basin. Well
: from above, the new structure could end up under the fire of any gang, gang or gang of terrorists! The Casale Monferrato
prison was reserved for young offenders, missing then the characteristics of the maximum security prison, he sent the Ministry R. Curcio, the ideologue of BR! 7
The list of problems "given away" to the Morse and his collaborators who should avoid them (they are not keeping the lambs ) would be long and not without implications farcical.
Eg.: The guard of the penitentiary Pianosa handful of simple light bulbs, the administration has not provided her. It is "obvious" with candles that it was necessary to subtract carcere8 chapel, it seems a film Totò ...
the light, as well as to sanitation and not only, ensured often at his own expense ours!
In 40 years of service he had to deal with escapes, rioting prisoners, others killed by police sharpshooters, settling accounts, mobsters, terrorists and even suspicion on themselves by their superiors. This led him to a devastating internal crisis, which did not have fatal consequences for miracle.
Today he relies on the pages of his book something of its complexity and drama, deserves (repetita iuvant) wide dissemination and discussion.
I also think that the spirit of the text is that of the final lines of a letter written by his son Delio Gramsci.
Well, Gramsci wrote a story that perhaps Delio concerned because he liked "the men living" and everything about "all men as they join together in society and working and fighting and improve themselves can not like more than anything else." 9 But
knowing the irony of Morse, I would prefer to blind humorously.
Well, he remembered as one of his superiors recognized decades after the serious mistakes committed against him, it shows some satisfaction. However, the soldier
Quote Sturmtruppen strip, commenting on the award of the Iron Cross to mind: "What a beautiful soddisfazionen!" 10





Note 1) L. Morse, My life inside. The memoirs of the director of prisons, Infinity editions, Rome, 2010 .
2) L. Morse, My life inside, op. cit., pp.57-60 .
3) L. Morse, op. cit., p.59 .
4) Italian Constitution, Part One, Rights and Duties of Citizens, Title I, Article . 47.
5) L. Morse, op. cit., pp.38 and 83-85 respectively .
6) Ibid., pp.28-29.
7) Ibid., P.99 .
8) Ibid., P.128 .
9) A. Gramsci, Prison Letters , c. R. Uccheddu, app. S. Calledda, Davide Zedda Editore, Cagliari, 2008, pp.131-132 . Emphasis added.
L. Morse, op. cit., p. 193 .

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Saperi di strada e cittadinanza dei giovani

Masters Road ONLUS Italian Institute for Philosophical Studies

with the contribution of Noveris Novametis srl srl

GIORNATE DI STUDIO

2 e 3 luglio 2010

Saperi di strada e cittadinanza dei giovani
Trame di pensiero e strutture 

per la promozione di nuove alleanze educative

La casa blu ,  Marc Chagall

2 luglio  ore 14.00-18.30      3 luglio  ore 9.00 -14.00

Sala Consiliare Università Parthenope
via Acton, 38    Naples

The power of a culture depends on its ability to integrate the institutions that comprise it through a dialectic of conflict resolution (..).

Making sense together should not essere necessariamente una forma di egemonia, un far mandare giù a forza ai più deboli la versione dei più forti (..). La collaborazione e una partecipazione attiva e competente nello studio della condizione umana non hanno come obiettivo il raggiungimento dell’unanimità, ma di una maggiore consapevolezza.

Jerome Bruner , La cultura dell’educazione , 1996

Il 18 giugno si è svolta la Sessione preliminare delle Giornate di studio “Saperi di Strada and promoting citizenship among young people, "which focused on certain issues which would be useful as a start for the work of Days 2 and 3 July: the subject of joint discussions was particularly long and complex experience of Project Chance , "questioned" about his mandate, the educational profiles of its staff, its specific methodological problem of assessment.

These and other questions, articulated through the various skills of the participants, will guide the work of experts and scholars concerned to exchange views on issues of apparent thickness of scientific but also social, ethical and political.

common denominator of the arguments of the Study Days 2 and 3 July is the report of cities with youth , ancient and very current issue in a country that seems to have chosen to "against the young." Only new educational alliances will promote intergenerational co-construction of a future characterized by the spread of active citizenship within living environments.

These topics will be interpreted according to different views, related to philosophy, psychology, pedagogy, sociology, urban planning, the right, the world of 'participation' and institutions.

The city of Naples has long been an experimental laboratory for innovative educational practices, approved by both the European Parliament that the international scientific community. Targets 'dream' of these study days is to set up a working group of stable, highly skilled and truly motivated to promote the drafting of a Charter education in large urban areas, able to provide authoritative guidance for anyone wanting support the active citizenship of young people in complex and marginalizzanti.

In collaboration and teleconferencing (only July 2nd) with

University of Naples "Parthenope"

PhD
"Quality education"

Headquarters of the Workshops

University the University of Napoli Federico II

Center SINAPSI

Teleconference :
Conference Room of the Palace of Offices, Via GC Cortese, 29

University of Florence

Graduate School of Education in

Teleconference :
Faculty of Education, by Laura, 48

University of Bologna

Faculty of Education

Teleconference :
Bologna - Via Filippo Re 6
Educational Scientific Centre of Rimini - Via Angherà, 22

U PT ER - Università Popolare di Roma

Teleconference: Englefield Palace - Via Quattro Novembre, 157

Research Center ENEA Portici

Teleconference : Piazzale Fermi 1 - Portici

UNESCO

Chair transdisciplinary
Human Development and Culture Peace

The Workshops are designed, organized and coordinated by

Working Group of the Association of Masters Road consists

Maestro Cesar Moreno, President of Masters Road

Santa Parrello ; Researcher in Developmental Psychology and Education, Department of Relational G. Iacono, University of Naples Federico II

Nicola Magliulo Professor of Philosophy in high schools

Valentina Ghione PhD, Department of Psychology of Development and Socialization Processes, University of Rome La Sapienza

Palma Menna Dottore di Ricerca, Dipartimento di Scienze Relazionali G. Iacono , Università degli Studi di Napoli Federico II

Emilia Di Furia        Esperta di Progettazione Associazione Maestri di Strada

Presso i gruppi di ascolto saranno presenti i responsabili delle organizzazioni promotrici per raccogliere i dati delle presenze e predisporre gli attestati richiesti.

Da ciascuna sede in teleconferenza, will be allowed, technical resources permitting, ask questions or carry out actions on schedule.

E 'advisable to book your participation to encourage the organization of work and access to locations where they are under safeguards (ENEA)

Info: maestridistrada@gmail.com - mobile 393 933 46 39

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The philosophical discussion (Part Three)

Here I limit myself to the principal and original meaning of the greek word had during the classical era. I therefore do not conferred by the later meanings of Sirach and the New Testament as a sort of metanoia repentance , in fact identifiable with repentance.
Although even in the classical era to some authors (but here I think in general to Polybius) metanoia meant repentance, But Hawthorne's speech as it maintains a "terrestrial" background.
Instead, throughout the ethical-religious approach typical of Sirach and the New Testament (here I refer in particular to St. Paul's) concept is repentance and moral-existential situation in the believer may, indeed must herald a change route in view of salvation . We're talking, of course, a kind of heavenly salvation.
The 'alternative' would be the eternal damnation
But I think that Hawthorne meant that love of his wife saved him from the dangers of excessive spiritualism (descended In fact, a race of stern Puritans of New England) and from that of solipsism. The
solipsism is the thesis that there is only me and other men, nature and physical reality are not reachable by my unearthly being, which is from my limited experience as a man ... also limited. Here
solipsism seems simple empiricism, ie the tendency that recognizes reality and is only valid as tested in practice and experimentation. But for
solipsists and Hawthorne, the question arose on an eminently moral , emotional and existential .
fact, he wrote to Sophia: "Yes, we are but shadows, we have no real life, and what seems most real about us is that the tenuous substance of a dream. Until, however, that has not touched his heart. Are created by a touch, then we begin to exist, there are of real facts, and heirs of eternity ... "1
But love has to be on that Matthiessen defined the 'unreal solitude" of Hawthorne not only results "romantic" , 2 for he continues: "I do not feel, dear, we live above time and secluded from the time, even when it seems that we live in the middle time? Il nostro affetto diffonde eternità intorno a noi.”3
Hawthorne, che si sentiva legato all’orizzonte filosofico-religioso dell’ antico New England più di quanto si potesse pensare, concepiva quindi l’amore come una realtà o anzi una forza ben differente dal concetto comune, che lo fa consistere essenzialmente in un’attrazione o in un legame di cuori e di corpi.
Per lui, l’amore era insieme a questo anche una forza che l’aveva lanciato oltre una precedente dimensione spazio-temporale che rifiutava. Per così dire, egli viveva quindi nel tempo e “al di sopra di esso.”4
E per lui ciò era reale : non si trattava soltanto di (comunque legittima) estasi romantica o di pur apprezzabile slancio lirico-artistico.
A livello morale-intellettuale, qui Hawthorne tocca secondo me vertici di riflessione e di dissidio interiore che tra i romanzieri (e non solo tra quelli) del XIX sec. saranno raggiunti forse solo da Dostoevskij.
Inoltre, quel modo di vivere l’amore costituì per Hawthorne una via d’uscita dal solipsismo, che senz’altro: “E’ un paradigma elitario, superbo, sociologicamente poco incisisivo.”5

Note

1) F.O. Matthiessen, Rinascimento americano, Einaudi, Torino, 1954, p.308 .
2) F.O. Matthiessen, Rinascimento American, op. cit., respectively pp.308 and 409-410.
3) FOR Matthiessen, op. cit., p.308 . The italics are mine.
4) Ibid., P.308 .
5) Various Authors., Philosophy and philosophy, Editrice La Scuola, Brescia, 1992, p.101 . To see an extensive discussion of solipsism. Pietro Piovani, principles of moral philosophy, Morano , Naples, 1972, pp.73-78 .