A philosopher of science denies that faith should be an in civil religion, an ethicist opening remarks transcendent as possible "lay" the Truth.
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Ceruti, "secularized Christianity history. Starting all over Girard '
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"Today, the cultural aspect of Christianity is not to establish themselves as civil religion, but exercise and practice of encounter and of listening." Mauro Ceruti, professor of genetics at the University of Bergamo epistemology, raised in the 'secular' the secularization of the Christian message to reach a fruitful dialogue. In "The Two Peaces" (Cortina) she writes that secularization is not lost as a result of the positive story. But what if it did not work today, a growing religious indifference el'ostracismo secularist?
"There was a progressive trivialization of three processes: secularization, whose emphasis is one of the positive findings of the Second Vatican Council, and secondly, secularism is often opposed to the Church as it is the result of the revolution a God who reigns from the Cross, and not from a throne, the scientific spirit, which comes from a desecration of nature. "
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Why then these values \u200b\u200b"Christians" themselves today as anti-Christian? "Secularization has prevailed in a drift, or the consumer of advanced societies in the disenchantment of the world where the most mature applications of the transcendent. Prevails only consumption and this causes asphyxia generating spiritual experience of wanting everything at once. This is no longer any process leading to the addition, a human process before religion. In Europe this has become a secular reduction which presumes to live in the secular public space free of religious symbols, so the very nature of symbol of man is cleared. "
. When this occurred?
"The time-threshold is 1989, up to which - even among believers - it was obvious to think that religion played a role of ever lesser impact on the truth: it was the shared Marxist scheme to which religion is part the superstructure. Then after 1989 the religions have made a new, extraordinary intervention in history. It should be emphasized that the intuition of Karol Wojtyla in 1986 called to Assisi to pray together representatives of different religions (because then repeated in 2002) in a time when religion seemed to flicker. The second Assisi meeting was also prophetic because it was on the brink of war in the name of religion (well someone did). These invocations of God have been shown how crucial the process of secularizing Christianity in the history of the human community. In those years, Samuel Huntington theorized the clash of civilizations in the name of different religions. It was too forgot what John Paul II because he was to carry it even a step towards a clash of civilizations based on religion. "
. You are a great connoisseur of René Girard. Can the offer of the great French thinker become an alphabet for the "court of the gentiles"?
"Yes. I found in Girard's anthropological reading of the texts of the New and Old Testament, as appropriate figure for an explicit comparison with the code on that great kind of humanity that is the Bible. In our talks he said: "In my books I do not add anything to the gospel, I'm just an attempt to anthropological reading, based on reason alone, that message is that evangelical theology." The gospel brings a point of discontinuity in history from the rational point of view as told from the point of view of the victim and the victimizer. For this kind of hope in the lobby for the possibility of using reason daughter of Christianity, which is a box that is acceptance of others. So this backyard can become a rational and secular space in which the Christian is not the task of dogmatic assertions but to testify. "
. Boella: "Let us take care of others. The dialogue infections ll t '
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Laura Boella, professor of moral philosophy at the State University of Milan, in Christian charity see the argument more convincing today to inspire a longing for God, and claims for those who do not believe the possibility of a "beyond" than the world "Too Human" that is before us.
. She took care of empathy: the dialogue between Catholics and secularists may fall into this dimension?
"I think it is important to an attitude of confrontation with the world in which are placed at the center of the ethical-political issues. This interest goes to a concern to those who live with us, an attitude that we must put the value at the center of the presence of others. Although in conflict with other settings - such as theoretical experience or economic - that ethical and political must be reaffirmed in its equal dignity. In everything we do is very clear that "goes to something else." For a believer this is fairly straightforward, namely that in life there is a meaning not only the public but that concerns the sphere of faith. For a non-believer this is more indirect and is of many formulations. I, for example, this is intertwined with my investigate the truth, I mean like "sincerity" and "honest." The intellectual work as a quest for truth: this is a process that unites believers and nonbelievers. In our life we \u200b\u200bfind a human, "too human" and a transcendent already at this level there is a value choice. For me, this perspective assumes the face of "goes to something else," which opened the world: a gateway to the beyond, beyond the earth plane made a career, goals, goals that make sense only human. "
. One of his most recent areas of investigation is the neuroethics (as is the title of his book published by Cortina). Neuroscience can be a field of positive confrontation between secularists and Catholics?
"I think between the two cultures, the philosophical and scientific, not to say that theology and that of science, it would be foolish to propose a clash of worldviews. Today science has such a great success among the general public which is becoming a sort of "popular metaphysics." Faced with this, I feel a duty as a citizen and intellectual, to create a space for debate as I tried to do with neuroethics, where the prospects of the experimental sciences are made to speak in other languages, and the experimental data speak to me, who are philosophers. In practice, this is supplemented by a moral perspective diagram of the exchange of experiences, or empathy. "
. That suggests the image of the "Court of the Gentiles" referred to by the Pope?
"I was reminded of Ernst Bloch and his Atheism in Christianity, 1968, it was a season of dialogue between Christians and Marxists. And Bloch said, after attending the theologians, that the dialogue is not likely if the two parties are identical. I wonder: the "court of the gentiles" should then ensure that those who take part moves a bit from their positions? I do not pretend that you change your skin in this comparison, but to initiate an interim meeting in which stagger their experience with a "shift" light and momentary compared to their ideas. Whoever believes and non-believers leave aside their certainties. But are we really willing to put a little 'at risk? ".
. What do you see priority by the Catholic world for today?
"It is fundamental to the decline in terms of divine love, or of divine pietas towards the weaknesses of men. Today there is a strong fragility anthropological, so you need an attention full of piety for weakness. I think this is one of the most powerful ways in which God can take place in human existence. "
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Lorenzo Fazzini
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