I testi sono riportati a partire dall'ultimo pubblicato e mantengono la formatazione proposta dall'autore.
QUESTIONS ABOUT ETHICS
1) What is Ethics?
I often ask myself what Ethics (in Greek, ἦϑος) in this world invaded by ever more advanced technology. In the language of philosophy and of the social sciences, we mean by Ethics the custom, the norm of life, the conviction and the practical behavior of man and of human societies, and the institutions with which they manifest themselves historically.
I am reminded of my high school studies in philosophy, particularly on the great German philosopher Kant who argued that: “Ethics is not exactly the doctrine that teaches us how to be happy, but the doctrine that teaches us how we can make ourselves worthy of happiness.”
2) What is the difference between Ethics and Morality?
Ethics and morality are often used synonymously. In truth, it would be appropriate to make a clear distinction between the two categories. Morality corresponds to the set of values of an individual, of a group; while ethics, in addition to sharing this whole, also contains the speculative reflection of norms and values. Practically Morality is a subset of Ethics, if we want to give a clear example, extrapolating it from Set theory.
The term moral derives from the Latin "Mos" (customs), and indicates the description of customs, behaviors, thoughts and lifestyles. Morality is not unique and immutable for all humanity, but changes from population to population and changes over the years even within the same civilization.
3) What is the relationship between Literature and Ethics?
There is a lot of confusion in this area. Ethics and literature are often separated or the educational approach is criticized as a result of the society in which we live. According to the Italian Benedetto Croce, for example, it is unthinkable that a literary text is ethical. Because ethics does not always have a confirmation over time and changes values and meanings over the ages. Literature judged to be good does not always imply ethical purposes. In fact, ethics corresponds to the society in which we deal with problems that change over time. An ethics of the 19th century cannot be the ethics of the beginning of the third Millennium. In my opinion, literature should be exempt from ethical judgment as it cuts across the various eras and ethical conceptions of every society. For historical-cultural reasons, for example, European culture is imbued with the philosophy of the great Greek thinkers, Plato and Aristotle, until the 19th century, a time in which an opposite and typically modern conception began to assert itself, that of the autonomy of literature .
4) What are the four ethical principles?
The four fundamental principles: the principles of autonomy (self-determination); charitable (the patient's greatest good); of non-maleficence (not inflicting harm); of justice (the fair distribution of benefits and obligations in society, social justice). These four principles are listed by James F. Childress in his work “Principles of Biomedical Ethics" (1979).
It is no coincidence that among the most cited principles within company codes of ethics are equality, fairness, confidentiality, protection of the person and the environment, honesty, impartiality and transparency.
Today we also talk about Privacy as an ethical boundary between oneself and others in order to safeguard one's personal sphere without interference and controls from others.
5) The evolution of ethics over time following the teaching of the great Greek philosophers from Socrates to Plato and Aristotle up to Kantian ethics.
The history of ethics coincides with the evolutionary stages of the man living in the society of his time. The conflict between two lines of thought, however, remains immutable: one is that which seeks these principles in an external and superior source, the other is that which instead believes that they are born on earth. Already starting from the Greek philosophers and a posteriori, this clash represented the cornerstone of all reasoning on the ethical rules to be dictated: transcendent source (the gods, religion, Socrates' universal or the Kantian absolute imperative, for example). The other who instead searches on earth for the foundations on which to build, ever since the Sophists demonstrated that the Truth is an illusion. If, however, ethics is posed by man, man can also change it. It is the man who makes the law and therefore adapts it to the transformations of society.
The entire history of philosophy moves between these two always conflicting currents, with mutual contamination of great importance. Socrates, for example, pragmatic and earthly while admitting a transcendental ethic, states that he who knows the good does it; those who behave differently do not do so because they are "bad" or because they choose another path, often out of ignorance of what true good is. Plato's Idea is instead - and must be - completely separated from the world, the realm of fallacy, and perfection consists in the contemplation of Ideas.
Kant, in some way, refers to Socrates. Nature-society or the relationship of ethics with history? He thus marks a turning point that practically marks the beginning of modern reflection. For the great German philosopher, the moral act comes "before" history and cannot be conditioned by it. This “a priori” appears once again to be an act of faith.
6) Are good and evil ethical categories present in nature or only perceived by man?
Good and evil are concepts that have undergone changes over time and between various cultures and civilizations, if only we think of the spread of anthropophagy among some populations in the past. There has been an evolution from the philosophical way of thinking of the great Greek philosophers to the Christian-Jewish ethics.
Good and evil are central concepts in philosophical discussion, the meaning of which is not univocally fixed. Christianity, for example, has taken up the Platonic idea: the foundation of all good is identified with God.
For Aristotle, good represents the ultimate goal to which human action must aim. But, in his political vision, this good is identifiable with the actions of free men in the polis (the Greek city-state), but also in the implementation of a life dedicated to knowledge, a source of happiness.
For Kant, however, good is identified with respect for the moral law, in short with respect for others, which can be summarized in the evangelical maxim: "Do not do to others what you would not want done to you".
7) How has ethics influenced the Peace process in the world?
While in religious language the meaning of the term "peace" is positive (think of the biblical shalom as a state of integrity and well-being that involves the whole man and the entire human community), in political language the prevailing meaning is a negative sign, such as the absence of war.
The ancient Romans used to say: “Si vis pacem, para bellum” (“If you want peace, prepare for war”), a Latin phrase of an unknown author, but very widespread among the proponents of peace.
Over the centuries, the ethics of peace has moved in a more human than divine direction due to great political and religious changes, so much so that the teaching of Christ has gradually lost consistency even with St. Augustine, Father of the Church and bishop of Hippo (4th-5th century AD), that ideal tension of early Christianity, considering the peace embodied by Jesus a utopia. This led to becoming accustomed to the idea that the only possible peace was negative peace, achieved through diplomatic balances and negotiations, often legitimizing the use of weapons and war.
https://www.academia.edu/43657623/WHAT_IS_PEACE
8) How did the industrial revolution affect work ethics?
The industrial ethic that took its first steps in England with factories and industrial settlements, satellite cities that were close to the industries, giving rise to a concept of industrial urban planning at the service of production, has undergone a continuous transformation.
From the intensive exploitation of children in the first factories founded in London we have gradually moved on to a form of work ethic which, however, is not yet completely clear and in force. Just think of how many deaths occur every year in the world due to the exploitation of workers and how man is still considered a slave to be exploited in many underdeveloped areas of the world.
It is in fact difficult to deny that late-modern societies are dominated by what Heidegger calls calculating thought or Jürgen Habermas (1929) instrumental rationality (from that relationship with the world that Schiller, at the end of the 18th century, already denounced as "tabular ratiocination"): in a word, from the growing application of economic rationality to all aspects of existence.
9) For what purposes have various religions used ethics? Has there really been the promotion of man as an individual with intelligence superior to other living beings on planet Earth?
All religions have an ethical foundation with their idea of transcendence and undisputed faith in creation by a God, but they have also subjected man to a sort of dependence on the divine, often emphasizing fears of the afterlife. This has not always represented a means to ward off evil, it has often led to religious wars as history teaches us. Often also to terrorist phenomena in the name of abstract statements based on bad interpretation of sacred texts. The deceptive use of religions nullifies the ethical message to be transmitted to humanity.
Religion has often used God as a bogeyman, deeming man incapable of dominating his animalistic instincts. At times, the abuse of power by priests has represented a dominant position of strength, which contravenes the ethical rules of a secular society.
A separate discussion should be opened regarding secularism and religion.
https://www.academia.edu/49254728/SECULARISM_AND_RELIGION
10) How the concept of Ethics has changed in the face of the catastrophic two Great World Wars and the fear of a threatened and still embryonic nuclear war?
After the two Great World Wars, can one still speak in the manner of Michael Walzer, author of "Just and Unjust Wars" (1977) who set out to restore theoretical dignity to the doctrine of bellum justum? Is there such a thing as a just war? Certainly in light of the very recent events in Ukraine and the Middle East, not to mention other hotbeds of war, it seems that the lessons imparted to us by recent History with the Nazi death camps and the up of the atomic bomb in Hiroshima, has not yet been learned. Historical memory is short and humanity inevitably relapses into the same mistakes. the veritable "revival," of the paradigm of the 'just' war, today constitutes one of the decisive junctures for the theory of international relations.
Post-Cold War ethics seems to be suffering, propelled even by the most important thinkers in the philosophical-political debate, such as Norberto Bobbio, Jürgen Habermas to John Rawls who have grappled with this topic. Walzer in "Arguing About War" has again returned to this theme in light of the war cases that, since the end of the Cold War, have again 'overheated' different parts of the planet, often acquiring global dimensions capable of triggering a Third World War. For my part, there is no such thing as a just War and diplomacy should always be resorted to before triggering a process with often unpredictable consequences.
Is there an 'ethical war', 'humanitarian', 'in defense of human rights', 'preventive', 'against terrorism', 'for democracy', 'global'? Western democracy should make its voice heard as it is the consequence of several substantial revolutions (French, Russian, American, industrial) that have really transformed the world from the late 1700s to the present day. Yet the West, too, has its skeletons in the closet: colonialism and the enslavement of black Africans, racism and imperialist-style belligerence to export elsewhere.
11) Globalization and Ethics: comparison between past and present. Why was literature unable to contribute to the development of human personality by defeating the forces of evil and promoting good?
The concept of ethics has undergone profound metamorphoses over time, just think of how it was transformed following the Greek thought of the great philosophers such as Socrates, Plato and Aristotle. A distinction must be made between ethics relating to Greco-Roman thought, often centered on values of heroism or utilitarianism (as with the sophists) and modern ethics. The same Christian conscience, where the ultimate goal seems to prevail over earthly life, has transformed ethical thought with repercussions also on the literary level. In particular, this is evident for Italian culture (Dolce Stil Novo, Humanism and Renaissance) exported throughout Europe, especially starting from the 15th century. The recent advent of globalization has literally revolutionized not only human life, but also the way of making literature. The appearance of greater freedom and well-being, apparently transversal to citizens all over the world, constitutes a danger because it favors a sort of consumerist standardization with the flattening of cultural peculiarities. Obviously, literature reflects the existential anguish of man who questions the positive and negative aspects of it. Apparently, an opportunity for greater freedom also in the literary field through exchanges of poems and writings, it sometimes constitutes a danger because it favors cultural flattening, consumerist homologation, canceling the identity aspects of peoples with their local traditions.
A literature that teaches is today more than ever contrasted with a popular literature that often uses evil to amaze and impress the reader for strictly economic and utilitarian purposes. It is true that ethics have changed over time and the great literary critic Benedetto Croce was against the aim of a moralizing literature, aimed at teaching in order to strive for good.
12) How social media have undermined the very concept of Ethics
Teaching literature is today more than ever contrasted with popular literature that often uses evil to amaze and impress the reader for strictly economic and utilitarian purposes. It is true that ethics have changed over time and the great literary critic Benedetto Croce was against the aim of moralizing literature, aimed at teaching in order to strive for good.
Social media, in order to amaze, amaze, and influence opportunistic and advertising choices, are often devastating because they have replaced the impact of the image with the reading of a text. The disposable nature of social media implies ease of approach by masses of ignorant people who previously did not dare to speak and today feel the right to express themselves cheaply as in a tavern. Therefore, We need to get out of the social media 🌗 shell and enter the true shell of everyday reality. We need to take the field, each with our own strengths and potentialities, as readers and researchers, intellectuals and users.
We should, first of all, do an act of humility and learn before speaking. Perhaps this important passage is missing which Socrates' aphorism clearly highlighted: SCIO ME NESCIRE".
Today everyone feels more important than Socrates who in his humility said he knew he didn't know, and they endorse Einstein's aphorism which said that two things are infinite: the universe and the stupidity of men.
13) Technological evolution and Artificial Intelligence are putting into crisis the very concept of Ethics consolidated over time. What measures to adopt in view of an increasingly intense confrontation with AI? Will there still be an ethical form in the use of AI in literature?
But what is Artificial Intelligence? For Stuart J. Russel and Peter Norvig, Artificial Intelligence is "the study and design of intelligent systems, whereby intelligent system we mean a system that perceives the environment and acts to maximize its chances of success" of intent and missions. (Russel; Norvig, 2009)
This AI, Machine Learning applied to the learning systems of autonomous machines and robots, however, can be potentially very dangerous, especially with regard to the new generations who are so dependent on mobile phones that they no longer apply themselves seriously to study. We are thus drastically faced with ethical, legal, social, and privacy problems.
Since the learning of machines is faster than that of the average man, especially if he is completely devoid of technological knowledge, questions arise about our freedom of action even in the literary field.
It is well known that literary experiments even in the poetic field have given surprising results, to say the least. In short, a poem can be written by AI by giving a simple input, a word, or a sentence and the machine processes the composition in a matter of seconds.
I believe that the number of artificially constructed books translated into various languages will also increase, as will articles from which it is not clear whether a piece of news is true or false. Just as many jobs will end up disappearing.
14) What evolution of ethics about AI can you see in the near future?
I see an ethical future of AI that is not easily accessible to the majority of humans, many of whom will lose control of their privacy and the reliability of news. A future world in which the prevailing hedonism will also manage human profiles, images, videos and everything will seem artfully constructed by robots with humanoid features.
Even hiring a worker, evaluating his skills, determining his reliability, will be decisions increasingly linked to machines and mathematical models, as already happens in social media. restrictions and evaluations linked to machines that do not have human empathy nor the mental elasticity to bypass problems in search of acceptable solutions, will trigger a mechanism of prejudices, fears, existential anguish as if the current ones were not enough. Algorithms, even if pre-programmed by humans, could still become discriminatory with advantages for some at the expense of other ethnic groups.
15) In view of the abnormal growth of the world population, especially in Asia, and the ongoing climate changes, what tools do you plan to avoid the extinction of the human race and to encourage ethical behavior for sustainable development.
In 1950, the world's population was 2.5 billion people. By the year 2050, it is expected to have grown to between nine and ten billion people. This raises urgent ethical questions about how to intervene in population growth as the systems are interconnected. Exaggerated growth in a country like the United States with uncontrolled consumption will lead to starving other countries. The earth system is interconnected and many do not understand the importance of controlling consumer waste.
The ethical problem will arise for food, which will become increasingly scarce, for water, and for increasing desertification, so all these increasing problems will lead to further wars. Peace can only be built in a world of sharing and global understanding, where man is not the enemy of his fellow man.
I don't want to deal at length here with a topic that has been extensively covered by www.academia.edu and www.lte.economy.it given my two or more years spent studying during the pandemic e.Learning courses instead of feeling sorry for myself.
The ethical aspects of environmental problems must be paramount and appear fair to all countries in the world. The ethical or fair way of dealing with such pressing problems must be the basis of COP meetings otherwise no practical solution will be reached.
We cannot allow the human race, in the face of unthinkable developments in technology, to come to an unclean end and disappear due to the greed of a few active world leaders, greedy for power and lucrative profits.
The ethics of good must prevail over evil and this is certainly the priority objective that the Academy of Ethics, founded by Dr. Jernail S Aanand, is trying to carry forward for the good of humanity.
https://www.amacad.org/publication/ethical-dimensions-global-environmental-issues
https://www.academia.edu/44494666/WHAT_MEASURES_TO_ADOPT_FOR_THE_ENVIRONMENT
La poesia che in passato era composta in metrica e rima, è stata volutamente - a partire dagli esordi del secolo scorso, in particolare durante e dopo le due guerre mondiali - avviata verso una forma di scrittura prosaica. Unica invariante, ma non sempre, l'andata a capo come a mimare una sorta di metrica o rima, ovvero uno stile poetico cadenzato come per gli antichi greci e latini.
...“Per gli antichi le cose andavano diversamente. L'accento tonico della parola e la durata delle sillabe costituivano due aspetti coesistenti e autonomi. L'accento tonico, che poteva cadere sia su sillabe lunghe che su sillabe brevi, doveva essere fatto sentire con un innalzamento dell'intonazione vocalica sulla sillaba accentata, che pertanto risultava più acuta rispetto alle sillabe non accentate. Questo doveva accadere sia nel parlare quotidiano che nella recitazione poetica.
Dovremo quindi concludere che per gli antichi la lettura di un brano poetico non comportava nessuna difformità rispetto ad una normale lettura, né nella pronuncia di chi recitava né nella percezione dell'ascoltatore. La ritmicità della recitazione era l'inevitabile risultato dell'alternarsi regolare di sillabe lunghe e brevi che costituivano il testo poetico.
L'abilità del poeta consisteva dunque nel produrre un testo significativo, espressivo e nello stesso tempo costituito da una successione di sillabe lunghe e brevi coerente con lo schema metrico di volta in volta prescelto. Le lingue classiche, sia il Greco che il Latino, si differenziano dalle nostre lingue, oltre che per molti altri aspetti, in particolare per il fatto di distinguere consapevolmente, nell'ambito delle parole, sillabe brevi e sillabe lunghe. Come dire che le singole sillabe hanno una durata che di volta in volta è determinata da vari fattori: la durata della vocale che costituisce la sillaba, il fatto che si tratti di sillaba aperta o chiusa, terminante cioè in vocale o consonante, ecc…. Quello che importa è il fatto che ogni parola è costituita da una sequenza di sillabe, ciascuna delle quali è lunga o breve. In una normale sequenza di parole, quale potrebbe essere un qualsiasi brano in prosa, il susseguirsi di sillabe lunghe e brevi è inevitabilmente irregolare, con la conseguenza che la lettura di un brano in prosa non dà come risultato nessuna percezione di ritmicità.
Diverso il discorso per la poesia, che proprio in questo si distingue dalla prosa: la successione di sillabe lunghe e brevi deve presentare una qualche regolarità, tale da garantire la ritmicità della lettura di un brano poetico. Per metrica si intende appunto lo studio sistematico dei ritmi della poesia, determinati da una successione regolare di sillabe lunghe e di sillabe brevi. Da queste premesse risulta chiara la peculiarità della poesia classica rispetto alle nostre più recenti forme di poesia, la cui musicalità è determinata dalla presenza della rima, o dal susseguirsi di versi caratterizzati da un identico numero di sillabe o dalla collocazione degli accenti tonici della parola su sillabe prestabilite.
È per questo che si parla di poesia quantitativa e accentuativa per indicare rispettivamente la poesia classica e le altre forme di poesia”... Tratto da”Metrica greca e latina”.
Da Dante e dal Dolce Stil Novo (1200) in poi c’è una sostanziale evoluzione del linguaggio poetico che avrà conseguenze anche sul linguaggio successivo.
Ad esempio, la rima " incatenata " (ABA BCB CDC …) si ha nelle terzine dantesche (schema usato da Dante nella Divina Commedia) così come su “La riva del Serchio, a Selvapiana” di Giovanni Pascoli o anche in Pier Paolo Pasolini ne "Le ceneri di Gramsci", con connotazione alquanto diversa e più popolana (metrica e rima non sempre vengono rispettate).
Dopo l’Ermetismo del 1900, in cui il poeta si chiuse in sé stesso, naufrago da un mondo squassato da conflitti e senza apparente redenzione, si diventò inclini a perseguire nuove forme e sperimentazioni artistiche in tutti i campi delle Arti.
Prima e dopo la Grande Guerra, c’è stata una riscossa in tutti gli ambiti artistici, un desiderio di rinnovamento, la rottura dei preesistenti schemi.
Al giorno d'oggi imperversa l’uso o abuso di nuovi stilemi: haiku (è un componimento poetico nato in Giappone nel XVII secolo, composto in genere da tre versi), aritmie del verso, parole a volte senza senso buttate là per sorprendere e stupire il fruitore della poesia, non per rappresentare un’emozione.
Nell'epoca digitale, ci si sente quasi obbligati ad usare frasi brevi, un gergo conciso e stringato.
L’aforisma è molto in voga, anche se non sempre nel linguaggio comune che si lascia spesso andare a contrazioni linguistiche, nel gergo telefonico abbreviato, costituite da “xchè” o “ke”.
Si brucia tutto in fretta: amore o poesia, poco importa! Quest’ultima viene avvertita sostanzialmente come malinconia, una forma di tristezza, sgradita ai più, giovani o meno giovani.
In quest’epoca di sfrenato edonismo, in cui si cerca di rimuovere ogni sofferenza distogliendo lo sguardo da ciò che non ci appaga, è importante consumare tutto in fretta dal sesso alla lettura, dai sentimenti alla pratica di vita.
La poesia, quella vera, risulta troppo impegnativa, rendendo le persone più riflessive e tristi, anche quando canta la gioia che, però, non vibra più tra le pieghe di anime ormai anestetizzate.
E’ morta dunque la Poesia? Eppure c’è, oggi più che mai, una proliferazione di poeti, veri o sedicenti. Evidentemente, è innato nell’uomo quel sentimento di natura e di bellezza con tutti i suoi fardelli di sofferenza, che induce a riflettere sul proprio destino e a cercare un riscatto anche attraverso il dolore.
PREFAZIONE di Franca Colozzo alle tesi di Laurea e di Master, rispettivamente, di Mara e Valeria Di Marco Alla luce dei recenti avvenimenti che hanno investito la Turchia con il golpe del 15 luglio 2016, mi è sembrato opportuno pubblicare le tesi in Relazioni Internazionali delle mie due figlie, Mara & Valeria Di Marco.
La prima tesi per la laurea triennale in Relazioni Internazionali, conseguita in data 26 novembre 2009, è stata redatta in lingua italiana e parte in inglese per l’Università degli Studi di Roma “La Sapienza”; la seconda in lingua inglese per un Master in Global Studies + Certificate in International Security, giugno 2006 – novembre 2007, presso l’Università di Denver (Colorado – USA). Ambedue trattano del problema dell’eventuale ingresso in Europa da parte della Turchia e delle difficoltà oggettive riscontrate durante il percorso di accoglimento delle istanze turche da parte dell’Unione Europea.
Ambedue affrontano le premesse poste alla base dell’accoglimento in base ai trattati U.E. e accordi intercorsi tra le parti in causa. Analizzando le tappe salienti seguite finora, alla luce degli attuali avvenimenti appare interessante confrontare le due opposte argomentazioni a conclusione di analisi parallele. In sostanza, le sintesi sono difformi e addirittura opposte, come si evince dalla lettura conclusiva delle due tesi.
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Quale destino possa essere riservato alla Turchia, lo diranno la storia e gli eventi che si stanno svolgendo sotto i nostri increduli occhi. Essendo stata per ragioni di lavoroin quel Paese, colgo l’occasione di levare la mia voce senza entrare nel merito degli attuali eventi politici.
All’ingarbugliata situazione politica che si avvita sulle Primavere Arabe, sulla questione curda e sulla questione mediorientale, si aggiungono ulteriori tasselli legati all’egemonia su territori, quali il Kurdistan e la Siria, dove ormai è preclusa ogni possibilità di azione, soprattutto dopo lo scoppio della guerra civile siriana e l’instaurarsi di un regime del terrore legato ad Al Qaeda e all’ISIS.
La Primavera araba, irradiatasi dall'Algeria alla Tunisia, fino al Maghreb e al Mashreq e soffocata in Siria nel sangue, non ha facilitato certo la situazione attuale. Basti pensare all'ondata dei profughi che si riversa ormai da tempo ormai nei territori ubicati alle estreme propaggini del sud della Turchia, ai confini con la Siria...
Oggi pare che gli estremi si tocchino, come le rette parallele all'infinito secondo la geometria euclidea. Assurdo, no? Eppure non lo è se il pericolo terrorista bussa alle porte della Turchia. Sunniti contro Sciiti si contendono il potere in Iraq; Al Qaeda ha generato quella mostruosa creatura che è l’ISIS o ”Daesh”, con il suo Califfato del terrore nel sud dell’Iraq; gli integralisti Salafiti ordiscono trame all'ombra delle moschee e i Komeinisti si attestano su posizioni estreme, antiamericane ed antioccidentali.
Questa escalation di deriva islamista ha già contagiato libici, tunisini, egiziani. Confrontate i dati delle ultime elezioni di questi ultimi: in Tunisia aveva vinto il partito islamista; mentre in Egitto i “Fratelli Musulmani” avevano avuto la meglio, in un primo tempo, per essere poi scalzati dal potere con un golpe militare…
Cosa fa l'Europa in mezzo a questo guazzabuglio? Rimane a guardare, attanagliata da una crisi economica senza precedenti e dalla Brexit inglese del 23 giugno 2016 che rischiano di farla implodere. Intanto la Libia del dopo Gheddafi si trova frammentata in più anime tribali, ognuna delle quali intende prevalere sulle altre, mentre il Califfato si è stanziato a Sirte, a pochi chilometri dalle coste italiane e continua ad arruolare giovani disperati, in particolare, tunisini.
Il potere si è trasformato in un mostro che s'ingigantisce di giorno in giorno, divorando ogni cosa e travolgendo equilibri, consolidati da tempo, su cui l'Occidente aveva scommesso. Oggi che gli aiuti occidentali languono per carenza di denaro, la miseria che dilaga in quelle aeree porta inevitabilmente ad una deriva religiosa su cui fanno leva le frange più integraliste. Il turismo, di conseguenza, è collassato sia in Tunisia che in Egitto per tema di rivolte e di destabilizzazioni. In questo quadro di devastazioni, inimmaginabile solo qualche anno fa, è stato impiantato il germe della discordia su cui soffia l'Iran. Un vento di guerra che non promette niente di buono…
Questo gioco d'azzardo ha scosso i nervi dei governanti occidentali, terrorizzati che potesse venir chiuso lo stretto di Ormuz, con tutte le ripercussioni immaginabili per il petrolio diretto in Occidente... La deriva integralista appare inevitabile anche per un paese come la Turchia che finora si era mantenuto su posizioni laiche, tali da garantire gli equilibri geo-politici in tutta l'area limitrofa.
Avete visto le abili manovre strategiche del primo ministro Erdoğan che è riuscito ad anticipare le mosse dei partner europei durante le Primavere Arabe? L'Europa, incapace di elaborare una strategia politica unitaria per il nord Africa ed il Medio Oriente,si è vista scavalcata dal decisionismo turco.
I blitz di Erdoğan in Libia, Tunisia ed Egitto, con un tempismo inatteso, hanno voluto lanciare un segnale: la Turchia, scrollandosi di dosso la veste europea di stato membro - non ancora perfezionata per mancanza di volontà di rispettare i diritti civili richiesti dall'Unione come conditio sine qua non er il suo ingresso ufficiale in Europa - ha voluto rimarcare il proprio ruolo egemone all'interno dello scacchiere del Mediterraneo nella sua qualità di stato laico islamico.
In grado di dialogare con maggior successo con i vicini popoli musulmani rispetto agli altri interlocutori europei, ha intessuto una serie di rapporti a sorpresa con quei Paesi usciti dalla guerra, come la Libia, o dagli esiti incerti delle Primavere Arabe... Adesso, dopo il golpe subito o cavalcato per ragioni politiche dal presidente Erdoğan, la situazione in Turchia è ancor più deteriorata con un imprevedibile epilogo che si spera non conduca alla guerra civile in quel Paese.
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Erdoğan's Turkey
What destiny can be reserved for Turkey, the history, and the events taking place under our incredulous eyes will tell. Having been for work reasons, for a seven-year period in that country, I take the opportunity to raise my voice without going into the merits of current political events. To the tangled political situation that turns on the Arabian Springs, on the Kurdish question, and on the Middle East question, are added further pieces related to hegemony on territories, such as Kurdistan and Syria, whereby now any possibility of action is precluded, especially after the outbreak of the Syrian civil war and the establishment of a terror regime linked to Al Qaeda and ISIS.
The Arab Spring, which radiated from Algeria to Tunisia, up to the Maghreb and the Mashreq and suffocated in Syria in blood, certainly did not facilitate the current situation. Just think of the wave of refugees that have poured into the territories located in the extreme foothills of southern Turkey, on the border with Syria ...
Today it seems that the extremes touch each other, like the lines parallel to the infinite according to Euclidean geometry. Absurd, isn't it? And yet it is not if the terrorist danger knocks on Turkey's doors. Sunnis against Shiites contend for power in Iraq; Al Qaeda has generated that monstrous creature that is ISIS or "Daesh", with its Caliphate of terror in southern Iraq; the Salafite fundamentalists weave plots in the shadow of the mosques and the Komeinists settle on extreme positions, anti-American and anti-Western.
This escalation of Islamist drift has already infected Libyans, Tunisians, and Egyptians. Compare the data of the last elections of the latter: in Tunisia, the Islamist party had won; while in Egypt the "Muslim Brothers" had prevailed, at first, to then be ousted from power by a military coup ... What does Europe do in the midst of this mishmash? It remains to watch, gripped by an unprecedented economic crisis, and by the English Brexit of June 23, 2016, that is likely to make it implode. Meanwhile, Libya after Gaddafi is fragmented into more tribal souls, each of which intends to prevail over the others, while the Caliphate has settled in Sirte, a few kilometers from the Italian coasts, and continues to recruit desperate young people, particularly Tunisians.
Power has turned into a monster that grows larger every day, devouring everything and overwhelming balances, long-established, on which the West had bet. Now that Western aid languishes because of lack of money, the misery that spreads in the air inevitably leads to a religious drift on which the more fundamentalist fringes are based. As a result, tourism has collapsed both in Tunisia and in Egypt due to riots and destabilization. In this context of devastation, unimaginable only a few years ago, the germ of discord was planted on which Iran blows. A wind of war that does not promise anything good ...
This gambling has shaken the nerves of Western rulers, terrified that the Strait of Hormuz could be closed, with all the imaginable repercussions for oil going to the West ... The fundamentalist drift seems inevitable even for a country like Turkey that so far it has remained on secular positions, such as to guarantee the geopolitical balance in the entire surrounding area.
Have you seen the skilled strategic maneuvers of Prime Minister Erdoğan who managed to anticipate the moves of European partners during the Arab Springs? Europe, unable to draw up a single political strategy for North Africa and the Middle East, has been overtaken by Turkish decision-making.
Erdoğan's blitz in Libya, Tunisia, and Egypt, with unexpected timing, wanted to send a signal: Turkey, shaking off the European status of a member state - not yet perfected due to lack of will to respect the civil rights required by the Union as a condition sine qua non for its official entry into Europe - it wanted to underline its hegemonic role within the Mediterranean chessboard as a lay Islamic state.
Able to dialogue more successfully with neighboring Muslim peoples than other European interlocutors, it has woven a series of surprise relations with those countries that emerged from the war, like Libya, or from the uncertain outcomes of the Arab Springs ... Now, after the coup suffered or ridden for political reasons by President Erdoğan, the situation in Turkey is even more deteriorated with an unpredictable epilogue that hopefully does not lead to the civil war in that country.
But meanwhile, his current policy aims to destroy the Kurds in Syria ... And everyone is watching as the carnage of the Kurds, used by the US against Daesh and now abandoned to their fate, does not stop. And the world is watching impetuously, while the USA, like Pontius Pilate, wash their hands ...
- Filosofia
- Filosofia
