Nella libertà, l'unità. Occam e la traduzione politica della libertà francescana

Un dels convenciments d’Occam es troba en el fet que el realisme lògico-metafísic és una ajuda per a comprendre que la història s’esdevé per contrastos. Aquests a vegades resulten violents, per culpa de les institucions que en algunes ocasions es troben recobertes d’una pàtina metafísico-religiosa que n’amaga la rigidesa i en justifica la inviolabilitat. A la llum de la lectura occamiana de les institucions, tant eclesials com civils, no serà difícil de comprendre com aquestes institucions han estat defensades sense donar importància a aquells que, tant membres de la ciutat de Déu com de la ciutat dels homes, haurien volgut deixar un signe visible del seu pas en el temps. L’objectiu que es voldria proposar és el de la recuperació de la llibertat creativa en ordre a fecundar el territori, canviar el camí i assajar altres viaranys si les circumstàncies ho aconsellen. El reclam a l’itinerari vital de sant Francesc pot servir de suggestiu pròleg a aquesta secció historiogràfica, per la senda de la llibertat que comporta, sense la qual les lliçons d’Occam no serien totalment compreses

Odzyskanie obrazu ojca na marginesie średniowiecza franciszkańskiego

Tre le tesi che si è cercato di argomentare sullo sfondo dell’assunto generale, secondo cui l’età moderna prende le distanze dall’età medievale in genere e francescana in particolare non perché autoritaria – il figlio che si ribella al padre secondo l’abituale cliché storiografico – ma perché vuole impiantare la lettura dell’essere non più sulla volontà di Dio e dell’uomo, ma su parametri ispirati al primato della ragione, autonoma e autosufficiente, tribunale inappellabile della verità. Sullo sfondo di quest’assunto, la prima tesi che si cerca di argomentare è che il “padre”, in quanto cifra di volontà creativa, sembra che sia la figura più rappresentativa del “pensare francescano”; la seconda è che il padre traduce tale volontà non prendendo, ma dando, non dominando ma servendo; la terza è che il padre incarna in maniera singolare la responsabilità, non circoscritta alla propria individualità, ma aperta all’altro – famiglia, gruppo, nazione, mondo. In breve, il francescano pare che guardi al padre come all’espressione più compiuta della sua prospettiva filosofico-teologica, in quanto rappresenta colui che dona tutto ciò che è e che ha, con responsabilità, in linea con quel volontarismo per il quale le creature sono non perché avessero un qualche diritto a essere, ma perché volute in radicale gratuità.Staraliśmy się omówić trzy argumenty odnoszące się do tezy, że epoka współczesna dystansuje się od epoki średniowiecznej posiadającej charakter franciszkański nie dlatego, że jest autorytarna (według stereotypu historiograficznego przedstawiającego syna, który buntuje się przeciwko ojcu), ale ponieważ chce zaszczepić odczytywanie bycia nie w woli Boga i człowieka, ale w parametrach inspirowanych prymatem autonomicznego i samowystarczalnego rozumu, będącego bezapelacyjnym trybunałem prawdy. W tezie pierwszej argumentujemy, że “ojciec”, będący w jakiejś mierze wolą kreatywną jest obrazem reprezentatywnym dla myśli franciszkańskiej. W tezie drugiej sugerujemy, że “ojciec” przekłada powyższą wolę nie biorąc, ale dając, nie dominując, ale służąc. W trzeciej tezie pokazujemy, że “ojciec” w wyjątkowy sposób wciela odpowiedzialność przypisaną do własnej indywidualności, ale jednocześnie otwartą na drugiego – na rodzinę, grupę, naród, świat. Wydaje się, że franciszkanin patrzy na ojca jako na wyrażenie odnajdującej swoje spełnienie w jego własnej perspektywie filozoficzno-teologicznej, w której reprezentuje on kogoś, kto z pełną odpowiedzialnością daje wszystko, czym jest i co posiada. W perspektywie tej odpowiedzialności woluntaryzm jawi się jako postawa, dzięki której stworzenia istnieją nie dlatego, że posiadają prawo do istnienia, ale dlatego, że są chciane i to z radykalną bezinteresownością.There are three arguments that we have tried to discuss with respect to the general assumption that the modern age distances itself from the medieval age in general and the Franciscan age in particular, not because it is authoritarian (according to the typical historiographic cliche, which depicts a son who rebels against his father) but because it wants to embed the interpretation of being no longer in the will of God and man, but in parameters inspired by the primacy of reason, autonomous and self-sufficient – the irrefutable tribunal of truth. It is argumented in the first thesis that the “father”, as a figure of creative will to some extent, seems to be the most representative figure of “Franciscan thinking”. The second thesis is that the father fulfils this will not by taking, but by giving, not by dominating but by serving. The third thesis is that the father incarnates in an extraordinary way the responsibility, ascribed to his own individuality, but at the same time open to others: family, group, nation, world. In short, the Franciscan seems to look at the father as the most complete expression of his philosophical-theological perspective, in that he represents the one who gives all that he is and has, with full responsibility. Given that responsibility, voluntarism appears as an attitude in which creatures exist not because they have a right to be, but because they are wanted with radical disinterestedness

N-3 fatty acids in patients with multiple cardiovascular risk factors

BACKGROUND: Trials have shown a beneficial effect of n-3 polyunsaturated fatty acids in patients with a previous myocardial infarction or heart failure. We evaluated the potential benefit of such therapy in patients with multiple cardiovascular risk factors or atherosclerotic vascular disease who had not had a myocardial infarction. METHODS: In this double-blind, placebo-controlled clinical trial, we enrolled a cohort of patients who were followed by a network of 860 general practitioners in Italy. Eligible patients were men and women with multiple cardiovascular risk factors or atherosclerotic vascular disease but not myocardial infarction. Patients were randomly assigned to n-3 fatty acids (1 g daily) or placebo (olive oil). The initially specified primary end point was the cumulative rate of death, nonfatal myocardial infarction, and nonfatal stroke. At 1 year, after the event rate was found to be lower than anticipated, the primary end point was revised as time to death from cardiovascular causes or admission to the hospital for cardiovascular causes. RESULTS: Of the 12,513 patients enrolled, 6244 were randomly assigned to n-3 fatty acids and 6269 to placebo. With a median of 5 years of follow-up, the primary end point occurred in 1478 of 12,505 patients included in the analysis (11.8%), of whom 733 of 6239 (11.7%) had received n-3 fatty acids and 745 of 6266 (11.9%) had received placebo (adjusted hazard ratio with n-3 fatty acids, 0.97; 95% confidence interval, 0.88 to 1.08; P=0.58). The same null results were observed for all the secondary end points. CONCLUSIONS: In a large general-practice cohort of patients with multiple cardiovascular risk factors, daily treatment with n-3 fatty acids did not reduce cardiovascular mortality and morbidity. Copyright © 2013 Massachusetts Medical Society