sabato 31 dicembre 2016
NONVIOLENCE: a Style of Politics for Peace - Gewaltfreiheit: Stil einer Politik für den Frieden - «La no violencia: un estilo de política para la paz» - «La non-violence: style d'une politique pour la paix» -
MESSAGE OF HIS HOLINESS POPE FRANCISFOR THE CELEBRATION OF THE FIFTIETH WORLD DAY OF PEACE
1 JANUARY 2017
Nonviolence: a Style of Politics for Peace
1. At the beginning of this New Year, I offer heartfelt wishes of peace to the world’s peoples and nations, to heads of state and government, and to religious, civic and community leaders. I wish peace to every man, woman and child, and I pray that the image and likeness of God in each person will enable us to acknowledge one another as sacred gifts endowed with immense dignity. Especially in situations of conflict, let us respect this, our “deepest dignity”,[1] and make active nonviolence our way of life.
This is the fiftieth Message for the World Day of Peace. In the first, Blessed Pope Paul VI addressed all peoples, not simply Catholics, with utter clarity. “Peace is the only true direction of human progress – and not the tensions caused by ambitious nationalisms, nor conquests by violence, nor repressions which serve as mainstay for a false civil order”. He warned of “the danger of believing that international controversies cannot be resolved by the ways of reason, that is, by negotiations founded on law, justice, and equity, but only by means of deterrent and murderous forces.” Instead, citing the encyclical Pacem in Terris of his predecessor Saint John XXIII, he extolled “the sense and love of peace founded upon truth, justice, freedom and love”. [2] In the intervening fifty years, these words have lost none of their significance or urgency.......
venerdì 23 dicembre 2016
NOEL: LA SAUVEUR EST VENU!
Le Sauveur est venu !
Il vient toujours à la rencontre de notre fragilité.
Grand bonheur pour nous
!
Dans nos nuits, il apporte la lumière.
Dans nos détresses, il ranime l’Espérance.
Dans nos doutes, il donne la Confiance.
Dans nos agitations, il dépose sa Paix.
Il est l’Emmanuel, Dieu avec nous !
+
Vincent Dollmann
Evêque
auxiliaire de Strasbourg
Assistent
Ecclésiastique UMEC-WUCT
vous
adresseses meilleur vœux
deJoyeux
Noël et
d’heureuse
et sainte année 2017 !
sabato 17 dicembre 2016
HAPPY BIRTHDAY, HOLY FATHER ! - We pray for You.
FELIZ CUMPLEAÑOS, SANTIDAD !HAPPY BIRTHDAY, HOLINESS !
BUON COMPLEANNO, SANTITÀ !
Alles Gute zum Geburtstag, HEILIGKEIT !
JOYEUX ANNIVERSAIRE, SAINTETÉ !
HAPPY BIRTHDAY HEILIGHEID !
FELIZ ANIVERSÁRIO, PAPA FRANCESCO
LA MULTI ANI !
UMEC-WUCT message to Pope Francis:
"Unione Mondiale Insegnanti Cattolici - UMEC-WUCT - esprime viva gratitudine a Vostra santità per il coraggioso, generoso e fecondo servizio alla Chiesa e al mondo intero.
Augura di cuore lunga e buona vita.
Assicura filiale vicinanza nella preghiera".
venerdì 16 dicembre 2016
UK PARLIAMENT TO CONGRATULATE POPE FRANCIS ON HIS BIRTHDAY
Labour, SNP and Conservative MPs have tabled a motion praising the Pope's achievements
A cross-party group of MPs has tabled a motion calling for the House of Commons to congratulate Pope Francis on his 80th birthday.
The motion was tabled by Labour MP Robert Flello and has been signed by nine MPs so far. The signatories include Christopher Stephens of the SNP, two Conservatives, Edward Leigh and Peter Bottomley, and six MPs from the Labour party.
The motion reads: “That this House congratulates His Holiness Pope Francis on his 80th birthday; recognises his spiritual leadership of over 1.2 billion Catholics worldwide; commends his leading contribution to tackling climate change, promoting sustainable development, welcoming refugees, building peace, encouraging prison reform, protecting religious freedom, and advancing global abolition of the death penalty; and wishes him well for his continued pontificate.”
mercoledì 7 dicembre 2016
Pope Francis: THE JOURNEY OF HOPE - IL CAMMINO DELLA SPERANZA - LE PARCOURS DE L'ESPOIR - EL VIAJE DE LA ESPERANZA
" ..... Hoy comenzamos una nueva serie de catequesis sobre la esperanza cristiana. En esta primera reflexión, el profeta Isaías nos invita a llevar el consuelo de Dios a nuestros hermanos. Isaías le está hablando a un pueblo en el exilio y le presenta la posibilidad de regresar a su hogar, que en definitiva es volver a Dios. Para ello hay que eliminar los obstáculos que nos detienen, preparar un camino llano y ancho, un camino de liberación y esperanza que se extiende por el desierto.
San Juan Bautista, retomando las palabras de Isaías, nos llama a la conversión, para que abramos un camino de esperanza en nuestros corazones.
El cristiano necesita hacerse pequeño para este mundo, como lo fueron los personajes del Evangelio de la infancia: María y José, Zacarías e Isabel, o los pastores. Eran insignificantes para los grandes y poderosos de entonces, pero sus vidas estaban llenas de esperanza, abiertas a la consolación de Dios.... "
" ..... Quando noi siamo nel buio, nelle difficoltà non viene il sorriso, ed è proprio la speranza che ci insegna a sorridere per trovare quella strada che conduce a Dio. Una delle prime cose che accadano alle persone che si staccano da Dio è che sono persone senza sorriso. Forse sono capaci di fare una grande risata, ne fanno una dietro l’altra, una battuta, una risata … ma manca il sorriso! Il sorriso lo dà soltanto la speranza: è il sorriso della speranza di trovare Dio.
La vita è spesso un deserto, è difficile camminare dentro la vita, ma se ci affidiamo a Dio può diventare bella e larga come un’autostrada. Basta non perdere mai la speranza, basta continuare a credere, sempre, nonostante tutto. Quando noi ci troviamo davanti ad un bambino, forse possiamo avere tanti problemi e tante difficoltà, ma ci viene da dentro il sorriso, perché ci troviamo davanti alla speranza: un bambino è una speranza! E così dobbiamo saper vedere nella vita il cammino della speranza che ci porta a trovare Dio, Dio che si è fatto Bambino per noi. E ci farà sorridere, ci darà tutto! ..... "
" .... nous commençons une nouvelle série de catéchèses sur le thème de l’espérance chrétienne. En ce temps de l’Avent, temps de l’attente, il est particulièrement important de réfléchir sur l’espérance. Dans son Livre, le prophète Isaïe adresse au peuple une annonce de consolation : « Consolez, consolez mon peuple, dit votre Dieu ». Dieu le Père console en suscitant des consolateurs à qui il demande d’encourager le peuple. Pour cela le prophète invite à préparer le chemin du Seigneur, en s’ouvrant à ses dons de salut. La consolation commence par la possibilité de marcher sur le chemin de Dieu, un chemin à préparer dans le désert pour pouvoir retourner chez soi, un chemin de salut et de libération. Le désert est un lieu où il est difficile de vivre, mais on peut y marcher non seulement pour revenir chez soi, mais pour revenir à Dieu, espérer et sourire. La vie est souvent un désert, mais si nous nous confions à Dieu, elle peut devenir une autoroute belle et large. Il suffit de ne jamais perdre l’espérance, de continuer à croire, toujours, malgré tout. Et, comme nous le montrent ceux qui entourent Jésus à sa naissance, ce sont les petits, rendus grands par leur foi, qui savent continuer à espérer. Laissons-nous donc enseigner l’espérance, attendons avec confiance la venue du Seigneur et quel que soit le désert de nos vies, il deviendra un jardin florissant..... "
PONTIFICIA COMMISSIO PRO TUTELA MINORUM
“The Commission’s specific task is to propose to me the most opportune initiatives for protecting minors and vulnerable adults, in order that we may do everything possible to ensure that crimes such as those which have occurred are no longer repeated in the Church. The Commission is to promote local responsibility in the particular Churches, uniting their efforts to those of the Congregation for the Doctrine of the Faith, for the protection of all children and vulnerable adults.”
lunedì 5 dicembre 2016
GLOBAL CATHOLIC CLIMATE MOVEMENT - en - es - fr - it - pt - pl
Pope Francis told us: “On climate change there is a clear, definitive and ineluctable ethical imperative to act.”
There are lots of ways in which you could join the movement and start turning the tide for climate justice.
“Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little. It is a return to that simplicity which allows us to stop and appreciate the small things, to be grateful for the opportunities which life affords us, to be spiritually detached from what we possess, and not to succumb to sadness for what we lack.“
(Pope Francis, Laudato Si 222)
The Global Catholic Climate Movement is a global network of 400+ member organizations and a community of thousands of Catholics like you, responding to the Pope’s call to action in the Laudato Si’ encyclical. We are lay people, priests, religious and bishops working together to tackle the climate change crisis.
THE GLOBAL CATHOLIC CLIMATE MOVEMENT - En - Es - Fr - It - Pt - Pl
CONGO RD: LYCEE LUBUSHA
AVENT MISSIONNAIRE - LYCEE LUBUSHA "
A Lwisha, le 04 Décembre 2016, les lycéennes ont exprimé leur joie d'accueillir Jésus en préparant son chemin par l'accueil entre elles, l'attention aux autres en développant l'esprit de gratuité, de solidarité, voilà ce chemin de la vie missionnaire qui se crée dans ce milieu.
Merci à toutes ces lycéennes qui vivent dans une ambiance de famille avec les soeur Franciscaines Missionnaires de Marie (FMM).
Avec elles répandons l’Esprit Missionnaire dans nos milieux de vie et partout dans le monde...
Bonne marche vers Noël....
PROFESSIONS, SACRED and PROFANE: REFLECTIONS upon the CHANGING NATURE of PROFESSIONALISM
by prof. Gerald Grace
The
argument of this paper is that professions and professionals have a crucial
role in society which is 'to speak
truth to power'. This was one of the roles of the first professions of
priesthood, medicine and law but today the evidence suggests that professionalism
is being reduced in scope to the demonstration of technical expertise and
efficient performativity only.
Historically,
professionalism involved the demonstration of esoteric knowledge and expertise
but it also involved commitment to codes of moral, ethical and social conduct.
These commitments might, in certain circumstances, because some professionals
to be critical of or even oppose, policies introduced by powerful authorities.
This
analysis will be developed in three sections. In Section 1the origins of the
professions in the Middle Ages, in the culture of the sacred will be examined.
In Section
2 the transition of professionalism from the culture of the sacred to the
culture of the profane by the nineteenth century will be discussed, with
special reference to Emile Durkheim’s classic
text, Professional Ethics and Civic
Morals (1957/1992)
In Section
3, the contemporary situation of professionalism will be analyzed, with special
relevance to those professionals who work in the fields of economics, finance,
banking and business studies and also those who work in the field of education.
This section will focus on what can be called professionalism in the culture of
global marketisation ......
sabato 3 dicembre 2016
THE IMPACT OF TECHNOLOGY ON CHILD DEVELOPMENT
Children are our future, but there is no future in Virtual Reality!
American Academy
of Pediatrics and Canadian Pediatric Society recommend NO technology for
children 0-2 years, no more than one hour per day for children 2-5 years, and
no more than 2 hours per day for children 5-12 years.
Any time
children spend using technology, is bad for their development, behaviour, and
their learning. The younger the children are, the worse effect technology has
on their development, behaviour and learning. ......
giovedì 1 dicembre 2016
UNESCO: PATRIMONIE DE L'HUMANITE'
Communiqué de presse de l’UNESCO
n°2016-156
Onze nouvelles
inscriptions sur la liste représentative du patrimoine culturel immatériel de
l’humanité
Addis Abeba, 30 novembre – Onze nouveaux éléments ont rejoint cet après-midi
la Liste représentative du patrimoine culturel immatériel de l’UNESCO, suite aux
décisions adoptées en Éthiopie par le Comité de sauvegarde du patrimoine
culturel immatériel de l’humanité, qui siège jusqu’au 2 décembre.
La Liste représentative du patrimoine culturel immatériel de l’humanité est
composée d’expressions qui démontrent la diversité du patrimoine immatériel et
qui font prendre davantage conscience de son importance.
Les éléments inscrits (par ordre d’inscription)
sont :
La fête des Fallas est une pratique traditionnelle des communautés de Valence
pour célébrer l’arrivée du printemps. Elle présente des figurines caricaturales,
créées par les artistes locaux, qui commentent les questions de société du
moment. Érigées sur la place de la ville du 14 au 19 mars, elles sont réduites
en cendres afin de symboliser le renouveau de l’activité sociale. Des fanfares,
des repas à l’extérieur et des feux d’artifice complètent la fête qui renforce
la cohésion sociale et est propice à la créativité collective. La pratique est
transmise au sein des familles.
Le merengue est considéré comme faisant partie intégrante de l’identité
nationale dominicaine et il joue un rôle actif dans divers aspects de la vie
quotidienne de la population - de l’éducation aux rassemblements sociaux et
événements festifs, en passant par les campagnes politiques. En 2005, la date du
26 novembre a été déclarée Journée nationale du merengue, à cette occasion des
festivals de merengue sont organisés chaque année. Le merengue est dansé en
couple, des gestes sensuels sont exécutés par les danseurs qui bougent au son de
la musique. Transmise par la participation, la pratique traditionnelle attire
des individus de classes sociales différentes contribuant ainsi à la promotion
du respect et de la coexistence entre les communautés.
Dans l’Égypte ancienne, le tahteeb était une forme d’art martial. Il est
désormais un jeu festif dont une partie du symbolisme et des valeurs associés à
sa pratique demeurent. Joué devant un public, il consiste en un échange bref et
non violent entre deux adversaires qui manient chacun un long bâton sur un fond
de musique traditionnelle. Les praticiens sont des hommes, majoritairement issus
des communautés saeedy de Haute-Égypte. Les règles du jeu reposent sur le
respect mutuel, l’amitié, le courage et la fierté. La transmission se fait au
sein des familles et dans les quartiers des communautés pratiquantes.
Le Gada est un système traditionnel de gouvernance des Oromo d’Éthiopie qui
s’est développé à partir des connaissances acquises par les générations
successives. Il régit les activités politiques, économiques, sociales et
religieuses et intervient comme mécanisme d’application des règles de conduite,
de renforcement de la cohésion communautaire et d’expression de la culture. Le
Gada, qui est enseigné oralement par des historiens, est organisé en cinq
classes, chacune d’entre elles devant évoluer sur plusieurs échelons avant
d’accéder au pouvoir. Les hommes dont les pères sont membres participent au
système. La transmission se fait au sein des familles et à l’école.
Sur l’île de Jeju, une communauté de femmes, parfois octogénaires, gagne sa
vie en plongeant pour pêcher des fruits de mer. Les haenyeo (plongeuses) de Jeju
pêchent jusqu’à sept heures par jour, 90 jours par an, en retenant leur souffle
à chaque plongée d’une profondeur de 10 m. Avant la plongée, des prières sont
dites pour la sécurité et une pêche abondante. La transmission se fait au sein
des familles, dans les coopératives de pêche et à l’école des haenyeo. La
pratique traditionnelle améliore le statut des femmes dans la communauté,
symbolise l’identité de l’île et encourage la gestion durable.
La fabrication et le partage du pain plat (lavash, katyrma, jupka ou yufka)
dans les communautés d’Azerbaïdjan, d’Iran, du Kazakhstan, du Kirghizistan et de
Turquie est une tradition très répandue. Elle implique en général les membres de
la famille mais, en zone rurale, les voisins peuvent également y participer.
Cuit dans un four, sur une plaque métallique ou dans un chaudron, le pain est
partagé lors des repas quotidiens, des mariages, des naissances, des funérailles
et lors de différentes fêtes, en particulier pour souhaiter la prospérité.
L’élément est transmis de maître à apprenti et par la participation. La
pratique, expression de l’hospitalité et de la solidarité, symbolise des racines
culturelles communes et renforce le sentiment d’appartenance à la
communauté.
Le carnaval de Granville est une fête de quatre jours précédant Mardi-Gras, à
laquelle participent les membres de la communauté et habitants des communes
voisines. Des cavalcades de chars s’inspirent, avec humour, de l’actualité, de
personnalités politiques et de célébrités. 2 500 carnavaliers œuvrent à leur
préparation. La fête propose également des défilés de fanfares, des bals pour
différentes classes d’âge, une bataille de confetti et une « nuit des intrigues
» au cours de laquelle les participants se costument. Le carnaval contribue à
l’unité de la communauté. La transmission se fait au sein des familles et des
comités.
L’écriture géorgienne a produit trois alphabets – mrgvlovani, nuskhuri et
mkhedruli – tous encore en usage aujourd’hui. Le mrgvlovani a été le premier
alphabet duquel ont été tirés le nuskhuri puis le mkhedruli. Ces alphabets
coexistent du fait de leurs différentes fonctions sociales et culturelles,
reflétant un aspect de la diversité de l’identité culturelle de la Géorgie. Le
système éducatif national repose sur l’alphabet mkhedruli, enseigné dans le
primaire et le secondaire ainsi qu’à la maison, tandis que les alphabets
mrgvlovani and nuskhuri sont principalement pratiqués et enseignés par la
communauté de l’Église orthodoxe autocéphale apostolique.
Une coopérative est une association de bénévoles offrant des services aux
membres de la communauté pour améliorer le niveau de vie, surmonter les
problèmes communs et favoriser un changement positif. Fondées sur le principe de
subsidiarité qui place la responsabilité personnelle au-dessus de l’action de
l’État, les coopératives contribuent au développement des communautés à travers
des valeurs et intérêts communs. De nos jours, un quart de la population
allemande participe à cette pratique transmise au sein des coopératives et des
universités et par les « Coopératives allemandes et l’association Raiffeisen »
(DGRV), l’Akademie Deutscher Genossenschaften et les associations allemandes
Hermann-Schulze-Delitsch et Friedrich-Wilhelm-Raiffeisen.
Du 25 décembre au 5 janvier, à Kozani (Grèce), des danseurs, des acteurs et
des musiciens se produisent dans les rues des villages et passent chez les
habitants pour se souhaiter mutuellement une année prospère. Les danseurs de la
Momoeria représentent les prêtres de Momos (dieu du rire et de la satire) ou les
commandants d’Alexandre le Grand essayant de convaincre les forces de la nature
d’épargner les villageois tandis que les acteurs interprètent une pièce avec les
musiciens. Transmise de génération en génération, cette fête fait partie de
l’identité communautaire et renforce l’intégration sociale.
Chaque année, dans tout le Japon, des villes organisent des festivals de
chars pour demander aux dieux la paix et la protection contre les catastrophes
naturelles. Les festivals de chars Yama, Hoko et Yatai, considérés comme les
plus grands événements de l’année, nécessitent la collaboration de différents
groupes de la communauté et, en tant que pratique traditionnelle, sont le reflet
de la diversité de la culture locale. Les responsabilités sont partagées entre
chaque participant, de la construction des chars à la musique en passant par la
coordination de l’enseignement dispensé aux jeunes par les détenteurs les plus
âgés et l’organisation d’ateliers.
****
martedì 29 novembre 2016
Netherlands: VIRTUES IN CATHOLIC EDUCATION
by Elizabeth Boddens Hosang, the Netherlands
Catholic
education in the Netherlands has changed over the past years. This is due to changes
in society and within the Church since the Second Vatican Council. Be that as
it may, the Netherlands still has schools which choose to be Catholic, which
search for ways in which students can be introduced to the Catholic Tradition
and Gospel values. Dutch Catholic educational institutes are warm and nurturing
centres where students of all ages feel welcomed.
In such a safe setting students are able to develop personally. In the Netherlands, we have a system where Catholic identity advisors help primary schools to develop their own identity, within the broad Catholic tradition. These advisors develop materials necessary for religious education classes, provide schools with background information, but also aid in developing thoughts on Catholic identity for a mission statement, personnel development and the proper information for parents and others involved.
Part of the Dutch Christian National Union (the CNV) is concerned with education and especially people working in education, both Christian and Protestant. The Union has a working group specifically geared towards Catholic education[1] , represented in the National Catholic Schools Council[2] and delegates members to the WUCT. The group has produced thoughts on the developments in Dutch Catholic education and materials for people working in Catholic schools.
In such a safe setting students are able to develop personally. In the Netherlands, we have a system where Catholic identity advisors help primary schools to develop their own identity, within the broad Catholic tradition. These advisors develop materials necessary for religious education classes, provide schools with background information, but also aid in developing thoughts on Catholic identity for a mission statement, personnel development and the proper information for parents and others involved.
Part of the Dutch Christian National Union (the CNV) is concerned with education and especially people working in education, both Christian and Protestant. The Union has a working group specifically geared towards Catholic education[1] , represented in the National Catholic Schools Council[2] and delegates members to the WUCT. The group has produced thoughts on the developments in Dutch Catholic education and materials for people working in Catholic schools.
All
schoolsin the Netherlands have students from various religious and cultural
backgrounds, so dialogue with and learning about different faiths is unavoidable.
This can only be done within a safe environment and when one has a better
understanding of one’s own faith background.
This is another focal point for identity advisors.
The
bishops of the Netherlands have written a document on Catholic Education
(‘Bezield en Zelfbewust’, 2002). In this document they have encouraged Catholic
schools to be a nurturing and safe place where young people can develop every
aspect of their being: a holistic approach. As the Dutch government made sex
education mandatory for all primary schools, Catholic schools especially should
emphasize that each individual is created in the image of God. Consequently, all
aspects of a person’s sexuality – whether he/ she is hetero or homosexual, is the
result of creation by a loving God. This should be treated with respect and
care, without any implicit or explicit judgment.
A
school is part of society and an open Catholic Church which engages in dialogue
with society respects all people, despite their background and orientation.
Several
years ago, the Catholic primary schools of the Foundation for Christian
Education in Leiden, have spoken about the values and virtues they consider
important with which to imbue the students. These are of course rooted in
Scripture.[3] The result is that when the mission statement
on the identity of the Leiden Catholic primary schools was written, I
translated this into practice, to avoid it remaining a statement on paper.
The result is that the schools now have a virtues program with one virtueas focus for 6 weeks, stories from Scripture and from other traditions are told, discussions are held, and a poster and lessons are provided. At another moment in the week, teachers read from a children’s bible in order to familiarize students with the stories Jesus knew (: our ‘Old’ Testament) and the stories about and by Jesus and his followers (: our ‘New’ Testament).
The result is that the schools now have a virtues program with one virtueas focus for 6 weeks, stories from Scripture and from other traditions are told, discussions are held, and a poster and lessons are provided. At another moment in the week, teachers read from a children’s bible in order to familiarize students with the stories Jesus knew (: our ‘Old’ Testament) and the stories about and by Jesus and his followers (: our ‘New’ Testament).
There
is a concern that when discussing values without connecting these to Tradition,
the resulting mission statement may appear to be child-focussed and
educationally sound, but shows no awareness of the educational institute’s
foundation in the Christian tradition. Hence, the discussions of these
particular schools were led by myself. As Catholic identity advisor, I always
kept in mind the Christian background of these schools.
Dr.
Elizabeth Boddens Hosang, the Netherlands
[1]CNV werkgroep KV.
[2]NKSR.
[3] The values and virtues the teachers
suggested are: respect, solidarity, trust, wonder, justice, tolerance,
kindness, forgiveness, awe, optimism, care and joy.
ETHICS IN SCHOOL - ETICA A SCUOLA
The
ethics in school
By dr.Vincenza Conserva – AIMC - Italia
In the Italian pedagogical literature
we can mention Elio Damiano about an ethics matter.
In 2007 "The ethical teacher" is releaced,
in this book he address issues relating to the teaching profession from various
points of view, because this profession is to build and outline in relation to
students, to families, to the socio-cultural context but also to colleagues,
the head teacher, the professionals of the school.
The "common sense of
crisis" can only lead, or should lead, to research or reconstruction of a
frame of meaning or reference values which will ferry and overcome the crisis
of contemporary society.
In a school where knowledge is not simply transmitted, but built and
rebuilt in the small school community, knowledge is not an object in itself,
but it comes to determining the personal reconstruction of the subject which is
not neutral, as Damiano says "the reconstruction of cultural objects"
is a privileged right, socially legitimized by an anthropological project on
young people.
Since 1980 we see in Western
countries to a proliferation of conferences and essays on ethics applied to
various fields of knowledge, environmental ethics, bioethics etc. There is a
large debate on the answers to the "school crisis" and research
highlights "the thick of the action extent moral teacher".
Damiano reminds us that, although in relativistic terms, "every age
and every culture have their own, irreducible, ethic (or moral)", but the
analysis of the company, its people and its knowledge, you will reach the
foundation of an "ethic of responsibility", "ethic adequate to
development places education post-modern problems". ........
Italia: ETHICS AND VIRTUES IN PERSONAL AND PROFESSIONAL LIFE OF THE TEACHERS - ETICA E VIRTÙ' NELLA VITA E NELLA PROFESSIONE
to responsablity….
By
Italo Bassotto – AIMC Italia
It’s a general point of view among the researchers in
sociological matters, that teaching is no more a job like other work
activities, but a “profession” and that the teachers belong to the “reflective
practitioner category” of workers. It means that teachers are involved in a
particular kind of relationship’s system, whose most important characteristics
to be absolutely free (and for this reason, responsible) of their own attitudes
in respect of students, parents and society.
Man
could argue that responsibility is a characteristic of every job in this time,
when the Taylor stand Fordism[1] principles of scientific division of work have been
abandoned and the production systems are more and more entrusted to the
individual (or of small groups) competence.
But the specific characteristic of the teaching work is that consists in
establishing and manage human relationships, and particularly thatching of
human relations called “take care”, not only in a physical sense (security,
health, ), but also spiritually (psychological, moral and social well-being).
This kind of responsibility requires not only a lot of technical skills (in
the entire spectrum of the human sciences) that must be constant updated, owing
to the steady development of knowledge in this area of science research; but
also (and especially, in my opinion) a deep and safe personal and professional
identity. In Italy we have a university professor (Elio Damiano) who published
in 2008 an in-depth study, using materials of American and
English scientist and researchers. He called his book “The ethic teacher”, and identified the main
characteristics of the moral heritage of the teachers in: .....
ETICA E VIRTÙ NELLA VITA PERSONALE E PROFESSIONALE
ETHICS AND VERTUES IN .... Etique et vertus dans ... - La ética y la virtud en - Etica e virtù nella ..... (en/es/fr/it)
WHAT
APPETITE DO YOU HAVE?
Ethics and virtue in
life and in society:
A utopia, a hope, a commitment.
by
Giovanni Perrone
According to Aristotle, the appetite is the natural tendency for each person to
realize what he or she considers "good." The concept of good is closely
related to the way of understanding life and the manner of relating to others
and society. The recent study by the OCSE, Trust in Government, comparatively
analyzes the situation of 29 countries in the world in regards to corruption,
highlighting the need, from the earliest years of life, to teach and to exercise
the ethics of good citizenship. Therefore, the report reminds all
of the institutions called upon of their responsibility to take care of the
growth of good citizens. However, even the citizens must know how to take care of the
institutions. In fact, often the unvirtuous
citizens make institutions empty
of value and full of wrongdoing.
The ethical life consists of taking
"care of oneself, care of others, and care of the institutions" (P.
Ricoeur). One develops the ability to take care of oneself from birth
thanks to the commitment and example of educators-leaders and to life in
environments that favor the practice of virtue. The ethics of care
interact with the ethics of justice thanks to an idea of good (the so-called
common good) that unites the self and the other. It is the willingness
to "be ready" for the other that characterizes the act with care.
There is no life without the ethical
practice of virtue. I refer to human and civic virtues that interact well with
those promoted by religion and favor its development. "Virtue is a habit and creates a firm
disposition to do good. The human
virtues are firm attitudes, stable dispositions, and habitual
perfections of intellect and will that govern our actions, order our passions,
and guide our conduct according to reason and faith. They make possible self-mastery and
joy in leading a morally good life. The virtuous person is he or she who freely practices the
good. Every virtue allows the person not only to perform good acts,
but also to give the best of himself or herself. With all of his
or her sensory and spiritual energy, the virtuous person tends toward the good; researching
and choosing it in concrete actions." Thus, this affirms the
Catechism of the Catholic Church. Some virtues have a
pivotal function; they are called cardinals: justice, fortitude, prudence, and temperance. Indeed, “if one loves
justice, virtues are the fruits of his or her labor. In fact, the
virtues teach temperance and prudence, justice and fortitude” (Sap 8.7). The other
virtues gravitate around them. The virtues are not declaimed but lived, matured day by day, even in the little choices and actions of our daily lives.
The appetite to do good guides and supports in making sound choices and living a virtuous lifestyle. A good appetite ...........
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