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"The philosophy has been in a concentration camp: Jean Paul Sartre in the Stalag XII D, Trier."

E 'in June of 1940, Sartre was taken prisoner and interned in Stalag XII D Trier. A stage capital in the life - and thought - the great philosopher: "The war has divided my life." He would write later. Life and thought are inseparable, however, and so is the thought undergoes a fundamental change. I suffer, for war, even that of his companion, another great philosopher and writer, Simone de Beauvoir. And 'she gives us the picture, along idealistic, very sad and very pragmatic and the first of the post. The first is a volume of her autobiography, La Force de l'age, the second is outlined very well in one of his finest novels, Les mandarins de Paris. And it is curious - and perhaps not just one case - that their youth and that of their peers, a youth lived fully, with strength in the full awareness of themselves and of their values \u200b\u200band ideals, are a transcript in an autobiography , ie in a precise and detailed historical narrative, which, in this case is excellent testimony of an entire era, while its maturity, with that mates, characterized by its prammaticità from the strong sense of reality, and instead only told in a novel, or in some way with idealization. It 's a guide, the autobiographical, even sad, characterized by little by little, as the pages forward, from what his partner would then set the setback. A setback due in part to not being able to give full account of social, economic and political life of France, Europe and the world but when it was too late, but, above all, from not being able, despite all the 'commitment and activism, to do anything that might somehow affect the outcome otherwise turn to reality. And it will be this, the consciousness of this, to make a spring for the commitment and strength of the next task. The moment of the concentration camp is the time for Jean Paul Sartre's direct awareness of the historical and factual concrete, a reality characterized by radically wrong. Compared with the connotation of the novel and the autobiography of his companion, Sartre has an attitude that could be described as intermediate: keep a diary, but through a third party: the Journal de Mathieu. The war obviously had not yet reached quell'apoteosi of barbarism and bloodshed, because Sartre was able to continue his studies - especially Heidegger's Being and Time, but also Bernanos, Diary of a Country Priest - with the daily reading, two hours, along with his fellow prisoner 's Abate Perrin. It can not come here to mind the similar image, famous, the Count of Monte Cristo. Even there, segregation broke in half the life of "Count." It seems that Sartre - in contrast to the count - was on the verge of converting. In this respect, there are unfortunately some data. What is certain is that the ceremonies des Adieux, in conversation with the "Beaver" (affectionate name on his or her partner) will admit that often they have "lived as if God exists." What is certain is that he was still at Christmas, at the request of fellow prisoners and Christians - it seems - the abbot, which he composed what it is, and remains, one of the finest representations of the Nativity that the twentieth century opera house memories Bariona. What is certain is that several sections of Sartre's conception of the subject are far too close to those of St. Thomas Aquinas, perhaps to the point that certain allegations of some "buddies" to be a Catholic in reality they are not disguised, again perhaps , totally unfounded. For us, fortunately, the experience of concentration camp could be completed successfully in March 1941 thanks to a trick: he could pretend to be sick and disabled and to be issued with a certificate of disability.

francesco Latteri Scholten.

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"on" Introduction of the metaphysical theme "of" Oil "by Pier Paolo Pasolini."

The theme is as old as humanity, is the duality of good and evil. We find it already nell'antitesi light / darkness of the genesis, in the classic - equally or perhaps more ancient - chaos / harmony. This brings us even more introspection, because, depending on your point of view, chaos can be identified with evil and with good harmony, or vice versa. It is then not only of both worlds in themselves and "cosmic" but its reality of the human soul, spirit. Already S. Thomas, then also S. Ignatius, as will the two companies, As the reality of the human spirit in the face of these realities. It 'difficult to discern between the good and the bad spirit, which inspire the soul to be the basis, already in Thomas, but particularly in Ignatius, the spiritual man. E 'speech also intimately connected to human freedom. E 'theme taken up by much secular literature, more or less famous, look at "Faust" by Goethe, or consider the famous "Case of Dr. Jekkyll and Mr. Hyde." In the first, in the end, "Grace" by the woman saves man from his passionate attitude to evil. In accordance with the dialectic between the two poles takes such strength and intensity radically split into two personalities and two spirits different and the same. E 'in a masterly way the track followed by the brilliant and superbly imaginative fantasy of Pier Paolo

"Well," says Polis finally coming to terms with the irreconcilable, "then what are you doing?" Thetis which is certainly more pragmatic, as someone who wants evil, and evil is satisfied he can do now - because there is always plenty of time to make other - she answers without hesitation: "You take what is yours and I take what's mine. " "Meaning?" he inquired, including the angel. "You" says the devil will take your body. And I take the other body is inside. " The proposal is reasonable of the devil! Polis looks at how fascinated. Is silent and looks at him. And while he falls silent and looks at him a smile up from his deep, slowly, like a sky on which the wind blows away the clouds, and slowly makes it perfectly clear and bright, until the smile, provoked by the proposal of the devil, but perhaps supported by calculations deeper, turned into words: "I agree" Polis said, "Take the other body." Thetis did not do it again twice, he pulls out a knife from his sordid pockets, he sticks his toe in the belly of the body of Charles and there is a long cut. Then open it with your hands, and pulls out from inside the bowels of a fetus. With one hand, passing on her lips bloody cut, medical and heals the wound, the other picks up the baby to heaven as a mid-wife happy in his work. The fetus grows visibly immediately. And, with astonishment, as she grows, Charles recognizes this: is he the same boy, then boy, then young, then as it is now thirty years old, a man prepared and cultured from the air, ready for life. As the fetus has grown up, and standing on the balcony, next to his patron, Charles sees that the body lying on the ground, unconscious, he begins again, as a new mother, to revive. They see open gl'occhi slowly, looking around bewildered, get back his glasses, and, pointing his hand to the ground, get up, until it is straight ahead, standing beside Polis: the one who (apparently) belongs. He who in exchange for his worship would protect him. The Charles of Thetis and Charles Polis are identical. And in fact identical. They do a quick step toward each other, like peer better. And Charles sees them in profile, real estate, as Christ and Judas in the context of Giotto are so close that their gesture is that when two people are going to give her a kiss. And while you lay down so carefully that their eyes seem petrified. A dark feeling is at the bottom of that look, which closely unites them, tying them as a single voltage that pushes them toward each other. As Charles notes that look and guess who is silent, and can not get away from that to which is due to the revelation - by providing, at the same time, the whole long chain of future acts, that contains recognition - does not realize that the angel and the devil have fallen away. Just in time to see that disappear, friendly conversation and Tenedos arm like two old friends who share their lives.

Pasolini's page is amazing. Of course it does not have the verve - even humorous - that of Goethe in the beginning of "Faust" has not the darkness of the Jekyll, but instead it has just that atmosphere that should be naturally inherent to this reality: the right mixing - 50 and 50 - the perfect, serene and clear, equally dark. The Angela and the demon go away arm together like old friends because they have complied with the reality that we are also places such as parties, as individual humans for dialogue, thereby radically acts on him. The page of Pier Paolo is one of the most beautiful, dare I say titan of world literature of the twentieth century.

francesco Latteri Scholten.

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In Russia a large return on the political scene: Mr Mikhail Gorbachev's power, strength, Mister President!

the east something new, finally! Mikhail Gorbachev returns to politics with his party. It can not be more than unbridled capitalism - to mold manchester, where the arrows were devoted to Marx in "Das Kapital", which drew on the Samuel Firestone, which in turn drew on Adolf Hitler - that characterizes today's Russia. Just as it was more the manipulation of the fundamentalist mafia and communism. The fact that they split the world in two and twentieth centuries. Then, when Mikhail began his ascent of a rising star, was the Cold War. The rise was a name that was the whole idea and a real and concrete political project: "Perestroika." A name, an idea, a project that was able to overcome the "Iron Curtain" - perhaps thanks to the Cold War and the Cold War in fact. It was a question mark, great. Large enough to stagger Yalta, the Curtain Iron, the Cold War. Maybe the East and the world could change something. One might also already pronounced by a Polish trade union leader and his union - Lech Walesa and the Solidarity movement - and a Polish Pope. Perhaps the whole world could have a different and better tomorrow. Today, meanwhile, had the 1987, it was winter and cold. I was in a small town in Germany split in two by the wall - like the rest of Europe and the world - which because of this rift it became the capital of Bonn. The winter was the coldest of the last century, -27 Celsius, had begun to freeze even the Rhine The face of that winter was probably what more could resemble the international political climate There were yes those "maybe", there was also the death of Brezhnev and the seizure of power after a brief interlude of Andropov, former head of the notorious KGB, then the latter's death. And the "maybe", which was the "Perestroika" that was a question mark hung a sword of Damocles: who was pronounced himself head of the KGB. On lungoreno just below the 'Universitaetshauptgebaude, a few hundred meters from the presidential residence, the river was calm and cold, ice near the shore. Buoys forbade the last hundred feet to navigation. It was not cold, even to the depths of bessezza: there, under water, were the silos with biological warheads. They do a bang of the atomic - That Germany has not officially - but they are much more effective. A few weeks later, it was still cold, but we turned, slowly, towards the spring. In Moscow, March 27 began the Congress of the CPSU and it seemed the "Perestroika" had seriously breached. For the first time, it seems, there has been no private sessions and gl'atti were immediately available and translated into all languages. They were a true publishing success, particularly in Germany. I had a copy, too, under his arm, it was Saturday, I had to get up quite bought one and I had already browsed a little carefully to coffee. I leaned against the railing and lit a cigarillo. I had the arm, "perhaps" a few yards further on, under water, the alternative to "maybe." It was clear to everyone what was man of the street, with leading politicians, economic and military. We decided - without complacency - all, in our small, some in their small or less in their big to roll up our sleeves to do everything to support the man of "perhaps", to give him confidence. Ex post essersela We must admit we deserved it and not have to spoil our work and he, his. For this reason, the more so today we renew our trust and our support. It 's true, perestroika has failed to assert itself politically in the East, has established a savage capitalism, a mixture of Far West, Manchester and Mikhail Gorbachev and all of us We had also a great success and a great victory: the alternative to "maybe" was under the waters of the Rhine and negl'altri silos' s west and east. A world collapsed, the east - but also to the west - but no apocalypse. Unfortunately, that world cave in, not just as history has shown us that it is necessary to build a new one, and this is an overriding need now, not just to the east, but also the West: Gorbachev mysterious force, strength, Mister President !.

francesco Latteri Scholten.

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"Human work is a key, probably the essential key to the whole social question, if we try to really see it from the standpoint of human welfare." Reread the laborem exercens homo.

"Human work is a key, probably the essential key to the whole social question, if we try to really see it from the standpoint of human welfare. And if the solution, or rather the gradual solution of the social question that keeps coming up and becomes more complex, it must be sought in the direction of making human life more human, then the key, which is the human work, acquires fundamental and decisive. "" Someone shot that day and I cried ... "then he sang an Amy Grant in his famous song," A man came from far away ... "That day was 13 May 1981, the encyclical would be published two days after the anniversary of "Rerum Novarum" (15 May 1891), but then came out on September 14 of that year. At the time I was at that time busy with college enrollment and related matters, so I only had some echo. Instead I had the opportunity to develop and study almost 15 years later, with the exception of a Master, my professor of "social discourse of the Church, the Jesuit Father Bartolomeo Sorge. On the methodological, the encyclical, in addition to the obvious reference to the Gospel, reflects the essential contribution of personal experience of workers made by John Paul II and the teaching of "social discourse of the Church" (and therefore of Vatican II) which is necessary first to detect signs of the times, namely:

a) See, that is - in the light of faith and church tradition - look at the complex realities of human existence in society and the international context.

b) judge, that interpret reality and its compliance or not the teaching of the Gospel.

c) To act, or direct the conduct.

The summary of the methodology and personal experience in this Encyclical of Pope inevitably lead a central element: the man. The central element stressed by its original title: Laborem Exercens homo. And 'the common element in all discussions of the Bishop: the man at the center of everything and every activities. The activity of human choice, one that bases its dignity, it is the job, and that at any time, in every age, in every civilization. In this sense the work is a unifying element, is the quid which gives dignity to every man, from the humblest to the highest, and the precarious by the worker, the paintings and the dirgenti. E 'in this context that the centrality of the person and work as a cornerstone of his dignity that John Paul II - veteran, not only to its past as a worker, but also aberrant distortions of both the person and work have given ideologies and regimes arising from them in the Twentieth Century - develops three debates:

1) The objective and subjective aspect of work.

The objective aspect is given by technology, and is now an increasingly important role. But here arises a basic fact: The technology - generated by human thought - is and should be an instrument of man and not vice versa, so it must facilitate the work of man. Contemporary society, however, shows that the technique can often become his enemy when the mechanization takes away all personal satisfaction, the stimulus to creativity and responsibility, and especially when it deprives the work of so many, too many now. The subjective aspect is given by man, by the person. Man is the image of God, capable of deciding for themselves and therefore tend to make himself, so he is the subject of work and ethical subject. The subjective aspect is what more and more precarious. On the one hand because the technique also tends to gradually transforming man into a mere instrument - also and especially on the ethical (the man is what he does) - and therefore to remove him from subject to subject, on the other tend to that as well as the conflicting conceptions of modern thought, the economistic one hand and materialistic than the other, for both of which in the end "the man is treated as an instrument of production" and so we come to step 2.

2) The relationship between capital and work.

For John Paul II as the capital is primarily the means of production, which in a broad sense, ie including both the means and technology as knowledge and natural resources. E 'is this concept that allows the Pope to clarify on the one hand the relations between labor and ownership, that, secondly, to highlight both the limits of socialization statalizzante, as well as those of an exclusive right of ownership of the means of production, regarded as a dogma of economic life.

3) Human rights.

Again, the reflection comes naturally from the preceding paragraph.

The work is primarily a fundamental human right, as it is the element of human dignity. Unemployment is therefore the most serious attack on human dignity. Connected to the dignity of the person is also the issue of fair and decent remuneration for work, namely the issue of wages. Finally, it also connects to the theme of man's participation as active agents, as a person at work he performs. The man as the person is a man united with gl'altri workers, but also with management, by which the proper relationship of conflict is not permanent, but synergistic, depending on the realization of the dignity of all.

francesco Latteri Scholten