Dopo 240 ore di lavoro oggi ho finalmente concluso la prima versione della traduzione di Reflective Analysis. È un lavoro che ho iniziato a fine giugno e che ho portato avanti nei piccoli ritagli di tempo tra lezioni, studio e ricerca. Ora si tratta di rivedere il testo tradotto e poi di scrivere una bella introduzione, sperando che il libro esca prima dell’estate.
Intanto su Amazon è già apparso Translating Selves, un volume al quale ho collaborato e che uscirà prestissimo. Si può già ordinare alla modica cifra di 60 sterline.
Se tutto va bene, il 2008 vedrà la pubblicazione di altri due volumi, scritti interamente dal sottoscritto, uno in inglese ed uno in italiano. Le premesse ci sono, devo trovare solo il tempo di lavorarci su. Il prossimo semestre mi aspettano 12 ore di lezione a settimana più un’ora di tutoraggio, una faticaccia.
Buon anno.
lunedì, dicembre 31, 2007
mercoledì, dicembre 26, 2007
lunedì, dicembre 24, 2007
lunedì, dicembre 17, 2007
domenica, dicembre 16, 2007
lunedì, dicembre 10, 2007
Italia
Giovedi' torno in Italia. Saro' a Roma il 13 sera e la mattina del 14. A Napoli fino al 16 e poi in Abruzzo.
Mi trovate ai soliti numeri.
Mi trovate ai soliti numeri.
mercoledì, dicembre 05, 2007
lunedì, dicembre 03, 2007
Bush's stem cell stance thoroughly vindicated
Bush's stem cell stance thoroughly vindicated
Charles Krauthammer
Opinion : "If human embryonic stem cell research does not make you at least a little bit uncomfortable, you have not thought about it enough." - James A Thomson
A decade ago, Thomson was the first to isolate human embryonic stem cells. Last week, he (and Japan's Shinya Yamanaka) announced one of the great scientific breakthroughs since the discovery of DNA: an embryo-free way to produce genetically-matched stem cells.
Even a scientist who cares not a whit about the morality of embryo destruction will adopt this technique because it is so simple and powerful.
The embryonic stem cell debate is over.
Which allows a bit of reflection on the storm that has raged ever since the August 2001 announcement of President George Bush's stem cell policy.
The verdict is clear: rarely has a president - so vilified for a moral stance - been so thoroughly vindicated.
Why? Precisely because he took a moral stance. Precisely because, as Thomson puts it, Bush was made "a little bit uncomfortable" by the implications of embryonic experimentation. Precisely because he therefore decided that some moral line had to be drawn.
In doing so, he invited unrelenting demagoguery by an unholy trinity of Democratic politicians, research scientists and patient advocates who insisted that anyone who would put any restriction on the destruction of human embryos could be acting only for reasons of cynical politics rooted in dogmatic religiosity - a "moral ayatollah", as senator Tom Harkin so scornfully put it.
Bush got it right. Not because he necessarily drew the line in the right place. I have long argued that a better line might have been drawn - between using doomed and discarded fertility-clinic embryos created originally for reproduction (permitted) and using embryos created solely to be disassembled for their parts, as in research cloning (prohibited).
But what Bush got right was to insist, in the face of enormous popular and scientific opposition, on drawing a line at all, on requiring that scientific imperative be balanced by moral considerations.
History will look at Bush's 2001 speech and be surprised how balanced and measured it was, how much respect it gave to the other side. Read it.
Here was a presidential policy pronouncement that so finely and fairly drew out the case for both sides that until the final few minutes of his speech, you had no idea where the policy would end up.
Bush finally ended up doing nothing to hamper private research into embryonic stem cells and pledging federal monies to support the study of existing stem cell lines - but refusing federal monies for research on stem cell lines produced by newly destroyed embryos.
The president's policy recognised that this might cause problems. The existing lines might dry up, prove inadequate or become corrupted.
Bush therefore appointed a President's Council on Bioethics to oversee ongoing stem cell research and evaluate how his restrictions were affecting research and what means might be found to circumvent ethical obstacles.
More vilification. The mainstream media and the scientific establishment saw this as a smoke screen to cover his fundamentalist, obscurantist, anti-scientific - the list of adjectives was endless - tracks.
"Some observers," wrote the Washington Post's Rick Weiss, "say the president's council is politically stacked."
I sat on the council for five years. It was one of the most ideologically balanced bioethics commissions in the history of the US.
It consisted of scientists, ethicists, theologians, philosophers, physicians - and others (James Q Wilson, Francis Fukuyama and me among them) of a secular bent not committed to one school or the other.
That balance of composition was reflected in the balance in the reports issued by the council - documents of sophistication and nuance that reflected the divisions both within the council and within the nation in a way that respectfully presented the views of all sides.
One recommendation was to support research that might produce stem cells through "de-differentiation" of adult cells, thus bypassing the creation of human embryos.
That holy grail has now been achieved. Largely because of the genius of Thomson and Yamanaka. And also because of the astonishing good fortune that nature requires only four injected genes to turn an ordinary adult skin cell into a magical stem cell that can become bone or brain or heart or liver.
But for one more reason as well.
Because the moral disquiet that James Thomson always felt - and that George Bush forced the country to confront - helped lead him and others to find some ethically-neutral way to produce stem cells. Providence then saw to it that the technique be so elegant and beautiful that scientific reasons alone will now incline even the most wilful researchers to leave the human embryo alone.
(c) 2007, The Washington Post Writers Group.
Charles Krauthammer
Opinion : "If human embryonic stem cell research does not make you at least a little bit uncomfortable, you have not thought about it enough." - James A Thomson
A decade ago, Thomson was the first to isolate human embryonic stem cells. Last week, he (and Japan's Shinya Yamanaka) announced one of the great scientific breakthroughs since the discovery of DNA: an embryo-free way to produce genetically-matched stem cells.
Even a scientist who cares not a whit about the morality of embryo destruction will adopt this technique because it is so simple and powerful.
The embryonic stem cell debate is over.
Which allows a bit of reflection on the storm that has raged ever since the August 2001 announcement of President George Bush's stem cell policy.
The verdict is clear: rarely has a president - so vilified for a moral stance - been so thoroughly vindicated.
Why? Precisely because he took a moral stance. Precisely because, as Thomson puts it, Bush was made "a little bit uncomfortable" by the implications of embryonic experimentation. Precisely because he therefore decided that some moral line had to be drawn.
In doing so, he invited unrelenting demagoguery by an unholy trinity of Democratic politicians, research scientists and patient advocates who insisted that anyone who would put any restriction on the destruction of human embryos could be acting only for reasons of cynical politics rooted in dogmatic religiosity - a "moral ayatollah", as senator Tom Harkin so scornfully put it.
Bush got it right. Not because he necessarily drew the line in the right place. I have long argued that a better line might have been drawn - between using doomed and discarded fertility-clinic embryos created originally for reproduction (permitted) and using embryos created solely to be disassembled for their parts, as in research cloning (prohibited).
But what Bush got right was to insist, in the face of enormous popular and scientific opposition, on drawing a line at all, on requiring that scientific imperative be balanced by moral considerations.
History will look at Bush's 2001 speech and be surprised how balanced and measured it was, how much respect it gave to the other side. Read it.
Here was a presidential policy pronouncement that so finely and fairly drew out the case for both sides that until the final few minutes of his speech, you had no idea where the policy would end up.
Bush finally ended up doing nothing to hamper private research into embryonic stem cells and pledging federal monies to support the study of existing stem cell lines - but refusing federal monies for research on stem cell lines produced by newly destroyed embryos.
The president's policy recognised that this might cause problems. The existing lines might dry up, prove inadequate or become corrupted.
Bush therefore appointed a President's Council on Bioethics to oversee ongoing stem cell research and evaluate how his restrictions were affecting research and what means might be found to circumvent ethical obstacles.
More vilification. The mainstream media and the scientific establishment saw this as a smoke screen to cover his fundamentalist, obscurantist, anti-scientific - the list of adjectives was endless - tracks.
"Some observers," wrote the Washington Post's Rick Weiss, "say the president's council is politically stacked."
I sat on the council for five years. It was one of the most ideologically balanced bioethics commissions in the history of the US.
It consisted of scientists, ethicists, theologians, philosophers, physicians - and others (James Q Wilson, Francis Fukuyama and me among them) of a secular bent not committed to one school or the other.
That balance of composition was reflected in the balance in the reports issued by the council - documents of sophistication and nuance that reflected the divisions both within the council and within the nation in a way that respectfully presented the views of all sides.
One recommendation was to support research that might produce stem cells through "de-differentiation" of adult cells, thus bypassing the creation of human embryos.
That holy grail has now been achieved. Largely because of the genius of Thomson and Yamanaka. And also because of the astonishing good fortune that nature requires only four injected genes to turn an ordinary adult skin cell into a magical stem cell that can become bone or brain or heart or liver.
But for one more reason as well.
Because the moral disquiet that James Thomson always felt - and that George Bush forced the country to confront - helped lead him and others to find some ethically-neutral way to produce stem cells. Providence then saw to it that the technique be so elegant and beautiful that scientific reasons alone will now incline even the most wilful researchers to leave the human embryo alone.
(c) 2007, The Washington Post Writers Group.
venerdì, novembre 30, 2007
Praticamente inutile.
Nel mese di ottobre non ho scritto praticamente nulla sul blog. Nel mese di novembre ho scritto praticamente ogni giorno. Il numero di accessi non è cambiato. Ergo, continuerò a scrivere giornalmente, non per la fama ma per la gloria.
giovedì, novembre 29, 2007
In His Time
JOHN HENRY NEWMAN: In His Time
Reviewed by Tim Cannon
JOHN HENRY NEWMAN: In His Time
Edited by Philippe Lefebvre and Colin Mason
(Family Publications, 2007, 271pp, softcover, $35.00. Available from Freedom Publishing)
It is difficult to imagine that readers of this journal will be unfamiliar with the life and times of John Henry Cardinal Newman, a man who has been called 'the greatest English churchman of the modern era.'
The intimate details of Newman's life are well known by the legion of admirers and disciples who have graciously benefited from his legacy. (Among this number is counted our present Pope Benedict XVI, who confesses a significant debt to some of Newman's doctrinal insights, and is privately known to be a champion of his cause.)
Much has been written about Cardinal Newman, to say nothing of the colossal body of literature bequeathed to the world by the man himself.
Many of Newman's published works are celebrated as classics of Christian theology and spirituality, and his conversion from the Church of England to the Church of Rome stands out in modern times as an archetype of the conversion of the intelligent man, beginning with the conversion of the heart, which in turn begets a conversion of the intellect, leading ultimately to a conversion of the will.
The exemplary character of Newman's conversion is evident in the great number of individuals who have converted from Protestantism to the Catholic Church under the influence of his person and his writings, beginning with his contemporaries and continuing to this day.
Context
In John Henry Newman: In His Time, editors Philippe Lefebvre and Colin Mason have drawn together an anthology of essays which seek to provide a more nuanced account of the context in which Newman found and lived out his unique vocation. The essays have been written by a variety of pre-eminent scholars from around the world - fifteen in total - having in common an interest and expertise in Newman's life and work.
The reader may therefore expect to encounter such peculiarities as are typical of this type of volume: differences in authorial style; an absence of continuity; etc. In spite of these inevitable hurdles, it is a great credit to both contributors and editors that the end result is as even and seamless as one might hope.
The book is divided into two parts. The first part consisting of five chapters, each of which gives an account of Newman's life within the context of his location at the time. Throughout, it is demonstrated that Oxford, Littlemore, Rome, Birmingham and Dublin all exercised a profound influence on the course of his intellectual and spiritual journey.
It is unsurprising that we also discover here the great impact on each of these great cities of Newman's tireless pastoral efforts. Wherever he went, it seems, his ardent desire to discover the fullness of the Christian truth, and his unfaltering acceptance of his vocational responsibility to others as tutor and priest, drew great multitudes seeking guidance and spiritual nourishment.
The second part of the book gives a more personal account of Newman, beginning with six chapters exploring in turn his role as preacher, educator, letter-writer, Oratorian, novelist and poet. It was in these roles that Newman achieved the personal influence which he himself saw as being vital to the successful service of souls, and it is through the prism of these roles that our authors reveal the complex personality of a man whose private struggle for holiness was invariably coupled with the demands of a very public life.
A closer look at Newman's personal spiritual struggle is borne out in the two penultimate chapters. One addresses Newman's understanding of the Sacrament of Penance, first as an Anglican pastor, and later as a Catholic clergyman. Here the author highlights the importance of this pivotal element of Newman's spirituality since his emphasis on the importance of sacramental confession was instrumental in propelling him towards reconciliation with the Catholic Church.
The second-to-last chapter takes an overview of Newman's spirituality, carefully mapping the various stages of his conversion, and examining the major influences in his spiritual life, including the death of his sister, the impact of his various spiritual directors (both Anglican and Catholic), and the Spiritual Exercises of St Ignatius of Loyola.
Doctor of the Church
The final chapter puts forward a concise and convincing case for the acknowledgement of Newman as a Doctor of the Church. After giving a brief overview of the history of the role of Doctors of the Church, the author examines the degree to which Newman fulfilled the six 'procedural norms and doctrinal criteria for the judgment concerning the eminence of Doctrine of Saints proposed as Doctors of the Church', as set out by the Congregation for the Doctrine of the Faith.
Certainly it would appear, on the evidence provided, that Newman amply fulfils each of these criteria, and it seems that at least several of the authors in this volume are excitedly anticipating the day when the Church officially declares Newman 'Doctor of Conscience'.
Of course, before such a declaration, Newman must first of all be beatified and then canonised. The cause for his beatification is currently under way, with evidence of a miracle attributed to his intercession awaiting Vatican examination. His being declared 'venerable' (affirming a life of exemplary virtue) by the Congregation for the Causes of the Saints in 1991 was seen as a promising step towards beatification.
Readers should be warned that John Henry Newman: In His Time is not a linear account of Newman's life, and a familiarity with such is certainly recommended for a full appreciation of the perspectives offered herein. Readers must expect to find throughout the book references to various aspects of Newman's life - for example his involvement in the Oxford Movement - which are not themselves thoroughly depicted or explained. But this book is not intended to introduce readers to Newman. It is addressed rather to readers already familiar with his life.
All chapters are thoroughly researched and annotated with footnotes, and the final chapter on the cause for Newman's declaration as Doctor of the Church is complemented by two appendices: one comprising a detailed list of currently declared Doctors; the other providing a full translation of the Norms and Criteria upon which Doctoral proclamation depends.
Reprinted from AD2000 Vol 20 No 9 (October 2007), p. 16
Reviewed by Tim Cannon
JOHN HENRY NEWMAN: In His Time
Edited by Philippe Lefebvre and Colin Mason
(Family Publications, 2007, 271pp, softcover, $35.00. Available from Freedom Publishing)
It is difficult to imagine that readers of this journal will be unfamiliar with the life and times of John Henry Cardinal Newman, a man who has been called 'the greatest English churchman of the modern era.'
The intimate details of Newman's life are well known by the legion of admirers and disciples who have graciously benefited from his legacy. (Among this number is counted our present Pope Benedict XVI, who confesses a significant debt to some of Newman's doctrinal insights, and is privately known to be a champion of his cause.)
Much has been written about Cardinal Newman, to say nothing of the colossal body of literature bequeathed to the world by the man himself.
Many of Newman's published works are celebrated as classics of Christian theology and spirituality, and his conversion from the Church of England to the Church of Rome stands out in modern times as an archetype of the conversion of the intelligent man, beginning with the conversion of the heart, which in turn begets a conversion of the intellect, leading ultimately to a conversion of the will.
The exemplary character of Newman's conversion is evident in the great number of individuals who have converted from Protestantism to the Catholic Church under the influence of his person and his writings, beginning with his contemporaries and continuing to this day.
Context
In John Henry Newman: In His Time, editors Philippe Lefebvre and Colin Mason have drawn together an anthology of essays which seek to provide a more nuanced account of the context in which Newman found and lived out his unique vocation. The essays have been written by a variety of pre-eminent scholars from around the world - fifteen in total - having in common an interest and expertise in Newman's life and work.
The reader may therefore expect to encounter such peculiarities as are typical of this type of volume: differences in authorial style; an absence of continuity; etc. In spite of these inevitable hurdles, it is a great credit to both contributors and editors that the end result is as even and seamless as one might hope.
The book is divided into two parts. The first part consisting of five chapters, each of which gives an account of Newman's life within the context of his location at the time. Throughout, it is demonstrated that Oxford, Littlemore, Rome, Birmingham and Dublin all exercised a profound influence on the course of his intellectual and spiritual journey.
It is unsurprising that we also discover here the great impact on each of these great cities of Newman's tireless pastoral efforts. Wherever he went, it seems, his ardent desire to discover the fullness of the Christian truth, and his unfaltering acceptance of his vocational responsibility to others as tutor and priest, drew great multitudes seeking guidance and spiritual nourishment.
The second part of the book gives a more personal account of Newman, beginning with six chapters exploring in turn his role as preacher, educator, letter-writer, Oratorian, novelist and poet. It was in these roles that Newman achieved the personal influence which he himself saw as being vital to the successful service of souls, and it is through the prism of these roles that our authors reveal the complex personality of a man whose private struggle for holiness was invariably coupled with the demands of a very public life.
A closer look at Newman's personal spiritual struggle is borne out in the two penultimate chapters. One addresses Newman's understanding of the Sacrament of Penance, first as an Anglican pastor, and later as a Catholic clergyman. Here the author highlights the importance of this pivotal element of Newman's spirituality since his emphasis on the importance of sacramental confession was instrumental in propelling him towards reconciliation with the Catholic Church.
The second-to-last chapter takes an overview of Newman's spirituality, carefully mapping the various stages of his conversion, and examining the major influences in his spiritual life, including the death of his sister, the impact of his various spiritual directors (both Anglican and Catholic), and the Spiritual Exercises of St Ignatius of Loyola.
Doctor of the Church
The final chapter puts forward a concise and convincing case for the acknowledgement of Newman as a Doctor of the Church. After giving a brief overview of the history of the role of Doctors of the Church, the author examines the degree to which Newman fulfilled the six 'procedural norms and doctrinal criteria for the judgment concerning the eminence of Doctrine of Saints proposed as Doctors of the Church', as set out by the Congregation for the Doctrine of the Faith.
Certainly it would appear, on the evidence provided, that Newman amply fulfils each of these criteria, and it seems that at least several of the authors in this volume are excitedly anticipating the day when the Church officially declares Newman 'Doctor of Conscience'.
Of course, before such a declaration, Newman must first of all be beatified and then canonised. The cause for his beatification is currently under way, with evidence of a miracle attributed to his intercession awaiting Vatican examination. His being declared 'venerable' (affirming a life of exemplary virtue) by the Congregation for the Causes of the Saints in 1991 was seen as a promising step towards beatification.
Readers should be warned that John Henry Newman: In His Time is not a linear account of Newman's life, and a familiarity with such is certainly recommended for a full appreciation of the perspectives offered herein. Readers must expect to find throughout the book references to various aspects of Newman's life - for example his involvement in the Oxford Movement - which are not themselves thoroughly depicted or explained. But this book is not intended to introduce readers to Newman. It is addressed rather to readers already familiar with his life.
All chapters are thoroughly researched and annotated with footnotes, and the final chapter on the cause for Newman's declaration as Doctor of the Church is complemented by two appendices: one comprising a detailed list of currently declared Doctors; the other providing a full translation of the Norms and Criteria upon which Doctoral proclamation depends.
Reprinted from AD2000 Vol 20 No 9 (October 2007), p. 16
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