Visualizzazione post con etichetta dialogo. Mostra tutti i post
Visualizzazione post con etichetta dialogo. Mostra tutti i post

martedì 28 gennaio 2020

GLOBAL COMPACT EDUCATION : DIALOGUE - DIALOGO

 


One of the key words of Pope Francis' message in his invitation to the Global Compact on Education is "dialogue"...

«Our world has become a global village with multiple processes of interaction, where every person belongs to humanity and shares the hope of a better future with the entire family of peoples. At the same time, unfortunately, there are so many forms of violence, poverty, exploitation, discrimination, marginalization –restrictive approaches to fundamental liberties that create a disposable culture. In this context the Catholic educational institutes are called, in the front line, to practice the grammar of dialogue that forms to encounter and appreciation of the cultural and religious diversities. Dialogue, in fact, educates when a person relates with respect, esteem, sincerity in listening and expresses himself with authenticity, without obfuscating or mitigating his identity nourished by evangelical inspiration. We are encouraged by the conviction that the new generations, educated in a Christian way to dialogue, will come out of the school and university classrooms motivated to build bridges and, hence, to find new answers to the many challenges of our time. In a more specific sense, the schools and universities are called to teach a method of intellectual dialogue geared to the search for truth. Saint Thomas was and still is teacher in this method, which consists in taking the other, the interlocutor, seriously, seeking to thoroughly understand his reasons, his objections, to be able to respond not superficially but in an appropriate way. Only thus can we truly advance together in knowledge of the truth».
Pope Francis


Una delle parole chiave del messaggio di Papa Francesco nell'invito al Global Compact on Education è "dialogo".

«Il nostro mondo è diventato un villaggio globale con molteplici processi di interazione, dove ogni persona appartiene all’umanità e condivide la speranza di un futuro migliore con l’intera famiglia dei popoli. Nello stesso tempo, purtroppo, ci sono tante forme di violenza, povertà, sfruttamento, discriminazione, emarginazione, approcci restrittivi alle libertà fondamentali che creano una cultura dello scarto. In tale contesto gli istituti educativi cattolici sono chiamati in prima linea a praticare la grammatica del dialogo che forma all’incontro e alla valorizzazione delle diversità culturali e religiose. Il dialogo, infatti, educa quando la persona si relaziona con rispetto, stima, sincerità d’ascolto e si esprime con autenticità, senza offuscare o mitigare la propria identità nutrita dall’ispirazione evangelica. Ci incoraggia la convinzione che le nuove generazioni, educate cristianamente al dialogo, usciranno dalle aule scolastiche e universitarie motivate a costruire ponti e, quindi, a trovare nuove risposte alle molte sfide del nostro tempo. In senso più specifico, le scuole e le università sono chiamate ad insegnare un metodo di dialogo intellettuale finalizzato alla ricerca della verità. San Tommaso è stato ed è tuttora maestro in questo metodo, che consiste nel prendere sul serio l’altro, l’interlocutore, cercando di cogliere fino in fondo le sue ragioni, le sue obiezioni, per poter rispondere in modo non superficiale ma adeguato. Solo così si può veramente avanzare insieme nella conoscenza della verità».
Papa Francesco





venerdì 13 dicembre 2019

PEACE AS A JOURNEY OF HOPE: DIALOGUE, RECONCILIATION AND ECOLOGICAL CONVERSION -

MESSAGE OF HIS HOLINESS POPE  FRANCISFOR THE CELEBRATION OF THE  53rd WORLD DAY OF PEACE
1 JANUARY 2020

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PEACE AS A JOURNEY OF HOPE:
DIALOGUE, RECONCILIATION AND ECOLOGICAL CONVERSION


1. Peace, a journey of hope in the face of obstacles and trial
Peace is a great and precious value, the object of our hope and the aspiration of the entire human family. As a human attitude, our hope for peace is marked by an existential tension that makes it possible for the present, with all its difficulties, to be “lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey”.[1] Hope is thus the virtue that inspires us and keeps us moving forward, even when obstacles seem insurmountable.
Our human community bears, in its memory and its flesh, the scars of ever more devastating wars and conflicts that affect especially the poor and the vulnerable. Entire nations find it difficult to break free of the chains of exploitation and corruption that fuel hatred and violence. Even today, dignity, physical integrity, freedom, including religious freedom, communal solidarity and hope in the future are denied to great numbers of men and women, young and old. Many are the innocent victims of painful humiliation and exclusion, sorrow and injustice, to say nothing of the trauma born of systematic attacks on their people and their loved ones.
The terrible trials of internal and international conflicts, often aggravated by ruthless acts of violence, have an enduring effect on the body and soul of humanity. Every war is a form of fratricide that destroys the human family’s innate vocation to brotherhood.
War, as we know, often begins with the inability to accept the diversity of others, which then fosters attitudes of aggrandizement and domination born of selfishness and pride, hatred and the desire to caricature, exclude and even destroy the other. War is fueled by a perversion of relationships, by hegemonic ambitions, by abuses of power, by fear of others and by seeing diversity as an obstacle. And these, in turn, are aggravated by the experience of war......

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sabato 8 ottobre 2016

PARA UN DIALOGO EFECTIVO - FOR AN EFFECTIVE DIALOGUE - POUR UN DIALOGUE EFFICACE

Zygmunt Bauman: “El diálogo real no es hablar con gente que piensa lo mismo que tú”.
 Por Daniel R. Esparza

El sociólogo y filósofo polaco denuncia que las redes sociales no son una comunidad sino apenas un sustituto


Bauman, nacido en Poznam en 1925, tuvo que emigrar con su familia a la entonces Unión Soviética cuando apenas era un niño, huyendo de la persecución nazi. Nuevamente, en 1968, tuvo que huir del que entonces era su país, escapando de la purga antisemita que siguió al conflicto árabe-israelí. Se radicó temporalmente en Tel Aviv, para luego terminar en Inglaterra, donde hizo carrera en la Universidad de Leeds. En una entrevista relativamente reciente (de enero de este año) con Ricardo De Querol para Babelia, en El País, explica cómo las redes sociales, si bien han cambiado en buena medida la manera las formas tradicionales del activismo social, no son sino un sustituto de la formación de auténticas comunidades.
            Ricardo De Querol inicia su pregunta a propósito de las redes sociales citando al propio Bauman, quien señala que el activismo online es “activismo de sofá”, y que la Internet las más de las veces sólo nos “adormece con entretenimiento barato”.  De Querol pregunta, así, si las redes sociales no son, parafraseando a Marx, el nuevo “opio del pueblo”. Bauman no duda en responder que la identidad, como las comunidades, no son algo que se deba crear, sino algo que “se tiene o no se tiene”.
“Lo que las redes sociales pueden crear” –señala el sociólogo- “es un sustituto. La diferencia entre la comunidad y la red es que tú perteneces a la comunidad pero la red te pertenece a ti. Puedes añadir amigos y puedes borrarlos, controlas a la gente con la que te relacionas. La gente se siente un poco mejor porque la soledad es la gran amenaza en estos tiempos de individualización. Pero en las redes es tan fácil añadir amigos o borrarlos que no necesitas habilidades sociales”.
Estas habilidades, señala Bauman en su entrevista con De Querol, se desarrollan en el contacto cotidiano humano directo, en espacios compartidos, sean públicos o privados: en la calle, en los espacios de trabajo, en los que es necesaria una interacción “razonable” con la gente; esto es, en interacciones que exigen de diálogo, negociación y de apertura.
            A propósito de ello, Bauman no duda en evocar el hecho de que el Papa Francisco concedió su primera entrevista después de haber sido electo como Sumo Pontífice a un periodista abierta y militantemente ateo, Eugenio Scalfari. “Fue una señal”, señala Bauman: “el diálogo real no es hablar con gente que piensa lo mismo que tú”.

Fuente: Aleteia