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Europa Quo Vadis? The EU’s Spiritual Identity

Emanuel L. Paparella, Ph.D.



A brand new Europe was created after World War II: the European Union. A union based on purely neutral, that is to say, non-ideological, economic, scientific, educational foundations. This leads to a crucial question: are those foundations reliable and solid enough by themselves, or is there something sorely missing? Is the absence of spiritual foundations a sign that a more perfect union transcending nationalism and economic-political considerations will forever elude the European Union?

Some post-modern philosophers attribute the problem of modernity to a mistake made at the beginning of Western culture, to Plato in particular. They assume a continuity between modern rationalism and the principles of reason as formulated by the ancient Greeks. Others draw a distinction between the original principles of rationality and their modern interpretation. They trace the root of that distinction, with its dramatic political implications, to the modern turn toward the human subject as the only source of truth and its consequent pragmatism. This turn was initiated, to be precise, by Renè Descartes, widely considered the father of modern Western philosophy. What some post-modern thinkers reject is not only Enlightenment rationalism, but also the original Greek form of rationality. For them rationality is little more than behavioral
attitudes, a sort of incessant self-correction and perfectibility patterned after the experimentalism and self-correction of science. This is considered progress. In fact, it is branded as a deterministic inevitable sort of progress: the newest is always the best. Allegedly, it does away with disastrous and destructive universalist totalizing ideologies, the grand scheme of things a la Hegel, the grand narrations, often at war with each other. The argument is this: it is better to be more modest in one’s goals and humbly attend to immediate social and economic needs. Welcome Epicurus and Lucretius, away with Plato’s grandiose Forms.

Indeed, Europeans no longer agree on spiritual values; those values that, despite political conflicts, were in place prior to the Enlightenment. It took the Czech philosopher Jan Patocka (who in turn greatly influenced Havel) to dare propose, in the middle of the 20th century, a return to an idea that used to be characteristic of the European tradition since the Greeks but in the 20th century is seen as a scandal and an anachronistic anomaly: the care of the soul by way of a great respect for truth and the intellectual life, holistically conceived.

Plato had claimed that it is through that life that we, as human beings endowed with a soul, partake of the life of the Ideas and share the life of the gods themselves. Later, Christians adopt this notion but change its direction. For Christians, theoria, or contemplation, remains the fundamental principle of any viable culture. Bereft of it, a civilization is left with nothing but a sort of aimless and blind praxis leading to its eventual destruction. Christopher Dawson for one explored and clarified this idea in his famous The Making of Europe.

So, the next question is this: can such a principle as advocated by Plato, play a role in the spiritual unification of Europe? Which is to say, must the commitment to reason abandon a rationalistic universalism to oppose to it an anti-rationalist particularism? To deepen a bit more: is not abstract rationalism and its irrationalist reaction responsible for much of the ominous nihilism which Nietzsche, for one, claimed hovers over Europe like a menacing specter? Has it not, in fact, corrupted the very principle of reason that, up to the Enlightenment, had constituted the core of Europe’s spiritual identity? Has it not turned wisdom against itself?

Prior to World War II, the philosopher who most acutely perceived the spiritual crisis that rationalism has caused in Europe was Edmund Husserl. In a famous lecture delivered in Prague on the very eve of one of the darkest chapters of modern European history, he said this: “I too am quite sure that the European crisis has its roots in a mistaken rationalism. That, however, must not be interpreted as meaning that rationality as such is an evil or that in the totality of human existence it is of minor importance. The rationality of which alone we are speaking is rationality in that noble genuine sense, the Greek sense, that became an ideal in the classical period of Greek philosophy.”

All we need to do is give a cursory look at Husserl’s philosophy of phenomenology to be convinced that Husserl regarded modern objectivism as the quintessential expression of this rationalism. It reduces the world, which for the Greeks was a spiritual structure, into an object, and reason into an instrument for manipulating matter. One may ask, how then did Husserl view the spiritual identity of Europe? He advocated that the particular must be fully reintegrated with the universal, an idea that Kierkegaard too had proposed. Husserl says: “Clearly the title Europe designates the unity of a spiritual life and creative activity-
-no matter how inimical the European nations may be toward each other, still they have a special inner affinity of spirit that permeates all of them and transcends their national differences… There is an innate entelechy that thoroughly controls the changes in the European image and directs it toward an ideal image of life and of being. The spirited telos of the European in which is included the particular telos of separate nations and individual persons, has an infinity; it is an infinite idea toward which in secret the collective spiritual becoming, so to speak, strives.” But the question persists: is it possible at this point in its history to
revive the spiritual idea of Europe? An idea that, despite its violent historical conflicts, has kept its people united within an unrestricted diversity?

In his Philosophical Discourse on Modernity Jurgen Habermas attributes the failure of the Enlightenment to the intrusion of foreign elements which derailed its original program of full human emancipation. He finds nothing wrong with the project itself, aside from the fact that it was prematurely abandoned for a romantic return to some form of pseudo-religion, such as the worship of nature in the 19th century, the era of Romanticism. Undoubtedly there is something unfinished about the Enlightenment, but contrary to what Habermas believes, it is not the execution of the project that failed to reach a conclusion but the concept itself. Many question nowadays the very principle of rationality that directed Enlightenment thought. This may sound paradoxical, for indeed it is the adoption of reason by the Greeks and the subsequent synthesis with Christianity as achieved by Augustine and Aquinas that distinguishes European culture from all others and defines its spiritual identity.

To be sure, the real culprit was not reason or rationality but rationalism, which was unknown to the Greeks. Rationalism is a modern invention inaugurated by Descartes and consisting in a separation of the particular from the universal and assigning supremacy to the universal while misguidedly assuming that a rationality constituted by the human mind could function as the same comprehensive principle that it had been for the Greeks. To the contrary, a rationality of purely subjective origin produces mere abstract, empty concepts in theory and pursues limited human objectives in practice, mostly narrowly focused upon economic and political concerns. Einstein had it on target: our era is characterized by perfection of means and confusion of goals. Indeed, in developed societies where economic concerns have become all-important and dominant, the protection of sub-national identities and minority groups are at risk. One place where any obstacle to economic development has been successfully eliminated is the United States, usually mentioned as a model of federalism encompassing many nationalities. Many EU politicians advocate a “United States of Europe.” That may sound progressive, but it remains a chimera given that the nationalistic
and regional identities are still very strong in Europe. Is it even desirable?

It would indeed be a mistake for the EU to imitate the US and attempt a repetition of a mega-nation which would translate into a super-power bent on power and the forcible exportation of democracy (an oxymoron if there ever was one). The price that will have to be paid will be further erosion of Europe’s original spiritual unifying principles, the very roots of its cultural identity. Soccer games heralded as a unifying principle may indeed be emblematic of that mistake. What some Europeans fail to clearly grasp is that what keeps so many ethnic nationalities and groups together in the US is not that we all drink Coca Cola, but a constitution which guarantees certain basic rights transcending nationality and even the very power of the State in as much as they are conceived as inalienable. Those enshrined ideals make “a pluribus unum” possible, as the dollar bill proclaims.

As the recent conflicts in the Balkans have shown only too well, it will prove quite difficult for Europeans with different languages reflecting diverse cultures to create a United States of Europe, nor should they. As it is, all the worst features of American popular culture are imitated, even by those who are anti-Americans, while the best in American culture is largely unknown or ignored. That is not to deny that one of the major achievements of the European Union has been the preventing of a major destructive conflict on the continent at the level of a world war for the last sixty years or so. However, to count on mere political-economic motives to completely free Europe from its past destructive legacies may be a miscalculation.

Calling oneself a Newropean will not do the trick either. It would suffice to take a hard look at the xenophobia that has raised its ugly head and pervades the EU especially its most affluent countries. Superficially it seems directed at immigrants coming from outside Europe but often the real target is a neighboring country, not to speak of the regional independence movements. What seems to be lacking within this economic, political, educational coordination that is the EU is a deeper kind of integration based on an inclusive spiritual idea. How is this to be achieved in a secular democratic society pledged to protect the rights of all its citizens and their diversity? A nostalgic return to the Greek-Christian synthesis and the Christendom of medieval times (at times imposed politically) will not do and is not even desirable. That was a synthesis meant for Europeans Christians (many of them forced to get baptized by their kings who found it politically convenient to switch from paganism to Christianity), not for non-Christians, not to speak of the non-Europeans which are now counted into the millions in Europe.

In any case, it is undeniable that at present no spiritual foundation for a genuine unification exists. The present proposed Constitution which nobody even calls constitution any longer but a compact, mentions a fuzzy kind of spiritual heritage almost as an after-thought. Many Europeans don’t seem to be too concerned about such an absence, if indeed they even perceive it. And yet, some kind of new synthesis is needed. Unfortunately, it will not even be envisioned, never mind implemented, unless Europeans, begin a serious reflection and a debate on the original idea to which Europe owes it cultural unity and identity. That carries
the risk of being perceived as an “Old European,” maybe even an anti-modern and anti-progressive, but I would suggest that without that original idea, which precedes Christianity itself, a crucial novantiqua synthesis will not be perceived either and Europeans may be sadly condemned to repeat their history.

What is this European original foundational spiritual idea that precedes even Christianity? Simply this: a commitment to theoria, the theoretical life which in its Greek etymology means the contemplative or reflective life in all its various aspects: the philosophical, the scientific, the aesthetic; in short the primacy of a holistic life of contemplation. All this sounds strange to modern and post-modern ears accustomed to privilege praxis and a purely pragmatic notion of rationality over and above theory. Marx, for one, expressed such a mind-set in the 11th of the Theses on Feuerbach with this catch-all slogan: “The philosophers have only interpreted the world differently, the point is to change it.” Indeed, but to start with praxis is to put the cart before the horse. Unfortunately, postmodern theories, in an attempt to reject an extreme kind of rationalism, have also rejected the primacy of reason understood holistically and tied to the imaginative, which had ruled Western thought since the Greeks. Precisely the belief in that primacy, together with a common faith that could envision the transcendent, had been one of the spiritual foundations of Europe. It was that kind of devaluation and departure from foundational traditions that Husserl was decrying before World War II.

Here the question naturally arises: is it still possible to revive the ideals behind Europe’s spiritual identity? If this requires returning to a common Christian faith and to a pre-modern concept of reason, it will prove practically impossible. Science demands a more differentiated notion of reason than the one inherent in ancient and medieval thought. As for the common Christian faith that forged such a strong bond among Europe’s peoples, many Europeans have lost it, if they ever had it, and most recent immigrants, many of them Muslims never had it to begin with. This is not to forget that Moslem civilization in Spain during the Middle Ages was more developed and advanced than a Western civilization devastated by the Barbarians.

Does the above reflection intimate perhaps that Europe must be satisfied with a merely political, technical, scientific, and economic integration? Such a spiritually “neutral” union does indeed appear to be “enlightened” in as much as it avoids the unfortunate conflicts of the past. Furthermore, many Europeans today think that social and cultural differences obstruct or slow down the process of economic growth and social progress. Why, then, don’t all Europeans adopt English as the common language for science, business, and technology, leaving French, Italian, Spanish, German, Dutch, and Scandinavian languages to private life?

Again, this may sound strange to post-modern ears, but if the European Union were reduced to a means for smoothing out political and economic transactions among its member states, not only would the individual states, not to speak of regions, gradually lose their identity, they would also be doomed to play a very subordinate role on the world stage in the future. Even today, only a half century after the United States has economically and politically come to dominate the world, its powerful media and commercial enterprises have deeply affected the languages, the communications, and the cultural patterns of Europe. The effect is most visible in the smaller nations. Thus in the Low Countries the language of the news media has become infected with American idioms, bookstores are filled with American publications or translations thereof, television and cinema compete for the most recent American shows or films—all this at the expense of linguistic integrity and respect for indigenous literatures. The result is a general decline of native creativity. What is even more perplexing is that what is being imitated is not the best of American culture (which is there if one takes the trouble to look for it) but the worst and the mediocre.

Be that as it may, whoever controls the economy of another country is likely to control its culture as well, as Benjamin, Adorno and Marx have well taught us. Building a strong economy of one’s own, as Europe is doing at present, is a necessary step to resisting such domination. But that alone may not be sufficient. If the European Union were to be reduced to a mere economic union, its leveling effect on European culture would in the end be comparable to the one the United States has begun to exercise. We are all Americans because we all drink Coke; and we are all Europeans because we all go to soccer games on Sunday!
To the contrary, Europe’s political and economic unification must be accompanied by a strong awareness of a distinctive cultural and spiritual identity. This is the reason why the dispute over Europe’s Christian heritage is so important. In writing the preamble to the EU constitution, the most significant element in the European tradition is erased at the peril of building on political sand, as Kurt Held reminded us in his essay on Europe titled The Origins of Europe with the Greek Discovery of the World,” with the following words: “A
European community grounded only in political and economic cooperation of the member states would lack an intrinsic common bond. It would be built upon sand.”

The American techno-economic model of a political union is not suitable for Europe, especially of a Europe which has forgotten its spiritual roots, even more so than America, and in the past has substituted them with political ideologies. Being a new country, with immigrants from various traditions, the United States had no choice but to build politically on a spiritually and culturally neutral foundation but the separation of Church and State is deceiving. Its spiritual roots remained strong and were in fact a unifying principle. This
base enabled the United States to integrate the economy and the social institutions of its states into a strong and coherent unity that resulted in the most powerful nation in history. But the glue that held the uniform structure together were the ideals of the Enlightenment (ultimately based on a Judeo-Christian ethos) as enshrined in its Constitution. There is a lesson there for Europe to be pondered carefully before embracing anti-Americanism or, even worse, a slavish imitation of all the worst features of American culture.

Contemporary Europeans have preserved their diverse languages, customs, and histories, even at the regional level, and that points to an appreciation for tradition and heritage which is indispensable for a strong cultural identity. But, to reiterate, Europe needs a strong spiritual reintegration as well as a political-economic one. That requires that it assimilate essential parts of its spiritual heritage: the Greek sense of order and measure, the Roman respect for law, the biblical and Christian care for the other person, the humanitas of Renaissance humanism, the ideals of political equality and individual rights of the Enlightenment. The values left by each of these episodes of Western culture are not as transient as the cultures in which they matured. They belong permanently to Europe’s spiritual patrimony and ought to remain constitutive of its unity. None can be imposed in a democratic society. Yet none may be neglected either, the theoretical no more than the practical, the spiritual no less than the aesthetic.

In recent times Europeans, discouraged by the self-made disasters of two world wars, have been too easily inclined to turn their backs on the past, to dismiss it as no longer usable, and to move toward a different future declaring themselves “Newropeans” with a new identity. In that sense they have misguidedly imitated Henry Ford’s notion that “history is bunk.” In the years after World War II, the model of that future was America. In recent years, Europeans have become more conscious of their specific identity and are beginning to intuit that such an identity resides in the past; it stems from a unique past, created by the hundreds of millions of men and women who for three millennia have lived on “that little cape on the continent of Asia” (Paul Valery) between the North Sea and the Mediterranean, between Ireland’s west coast and the Ural Mountains. It has given Europeans, in all their variety, a distinct communal face. This new awareness of cultural identity makes Europeans view the entire continent and its many islands, not only their country of origin, as a common homeland with common purposes. This unity of spirit in a rich variety of expressions must be remembered in forging the new European unity and ought to be mentioned in the EU’s constitution. It ought to be remembered also by North Americans whose cultural roots, for a good many of them, are indeed Europeans; in that sense they too are also Westerners and inheritor of Western civilization, albeit accepting and integrating other experiences such as the African, the Native American, the Latin-American, the Asian. The founding fathers of the European Union must be twisting in their graves and if they could speak they would probably ask: Europa quo vadis? Indeed, a spiritual compass is urgently needed.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Who did fight for liberation of Bulgaria in 1877-1878?



Russian professor, Doctor of History Sergey Perevezentsev has touched upon a hidden historical and political motive of the scandal caused by the speech of the Patriarch Kirill of Moscow at the celebration of Bulgaria’s liberation from Ottoman oppressors.

It would seem that Bulgarian President Rumen Radev said everything correctly in his speech – he called to keep memory of the warriors of many nations killed on the fields of those old battles: Russians, Romanians, Finns, Ukrainians, Belarusians, Polacks, Lithuanians, Serbians and Montenegrins. “Historical tolerance” is preserved, and principle of “multiplicity of truths” is not broken.

However, as the historian explained, in 1874 military service became obligatory in Russia. In regular military units comprised soldiers of different nationalities, but a regiment included mainly Russian soldiers. In addition, very often the name of the regiment would not match its permanent location.

Some subjects of the Russian crown, in particular the habitants of the Great Duchy of Finland and the North Caucasus at the beginning of the Russian-Turkish war were free from military service. But in these regions there were military units comprised of volunteers from the locals.

So a question arises: why is the number of the nationalities mentioned in the Bulgarian president’s speech so limited? In fact Chechens, Avars, Kumyks, Kabardians, Ossetians, Ingushes fighting in the Russian army brought a big contribution in that victory over the Ottoman Empire. And if we recall that the officers of the Finnish battalion were Swedes, then it is necessary to add them too to this list. And also Baltic Germans, in the large number represented in the officer corps of the Russian army. And many others.

Then another question: why is there self-contradiction in this list? In fact besides Polacks battling with Turks in the Russian army, there was the Polish Legion that, vice versa, participated in fights on the side of the Ottoman Empire.

So why was it necessary to distinguish certain nationalities, ignoring the merits of others? Why was it impossible to say the simply “multinational Russian army”?

Answer for these questions Sergey Perevezentsev finds not in the past, but in our times: the Bulgarian president mentioned exactly those people that once were a part of the Russian empire, but today are title nations of independent states. Otherwise speaking, this list has a hidden “anti-imperialistic” meaning: commemorated should be only those people, who “broke out” of the “Russian imperial burden”. Historical events are used first to underline the rightness of the “European civilization choice” and, second, to minimize the role and value of the Russian state in history and in today’s events.

As Doctor of Political Sciences Alexander Shchipkov noticed in his article Bulgarian speech of Patriarch, the western politicized historiography constantly promotes the idea that “not Russia took part in all its important historical victories, but individual nations being a part of it”. And the aim of such a manipulation with history is to “deprive Russia of its right on its own great history and, as a result, the rights on the modern big politics”.

His Holiness Patriarch of Moscow and all Russia Kirill also stood against this hidden anti-Russian rhetoric. “Russia did not look at Europe: moved by her love of the Bulgarian people, still weakened by the previous war and having no political support in the world, she began her struggle for the liberation of the Bulgarians. It was a great example of how spiritual, cultural and religious solidarity overcomes political pragmatismBulgaria was liberated by Russia, not Poland, nor Lithuania, nor any other countries but Russia. I would like to say frankly that for me it was difficult to hear references to the participation of other countries in the liberation of Bulgaria. Neither the Polish Sejm, nor the Lithuanian Sejm made the decision to start a war against Ottoman Turkey. We stand for historical truth; we won it by our blood and there can be no political and pragmatic reasons for which this truth should be hushed up or interpreted falsely “, he said

According to Professor Perevezentsev, the polemic flamed up after these words, and the speeches of some Bulgarian politicians saying loathsome and embarrassing things unacceptable for a decent person only confirmed the presence of that hidden meaning.

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The foreign policy proposals of the various Italian political parties

Giancarlo Elia Valori



While, in the so-called “First Republic”, Italian foreign policy was an essential tool in the practice and activity of the various political parties, exactly the opposite happens in the current so-called “Second Republic”.

After the Cold War, it seems there is no longer a need for foreign and defence policies –  a bit like that US senator who asked for closing the CIA after the USSR fall.

Just think that – as the former Italian President of the Republic, Francesco Cossiga, used to say – 50% of voters rooted for the East.

Aldo Moro was the leader who actually led the intelligence services politically – the services with which, for example, we could afford to secretly deal with Arafat and the countless movements of the Palestinian insurgency to be spared terrorist actions on our national territory.

It is also worth recalling that the so-called “Lodo Moro” -an unwritten agreement introduced by Aldo Moro while Foreign Minister, which permitted Fatah and the other Palestinian resistance movements to move personnel, arms and explosives through Italy on condition that the Italian territory was spared attacks – was well-known also by Israel, who appreciated the Lodo and used it.

A diplomatic and intelligence masterpiece that the current  childish leaders in power would not even be able to understand, let alone conceive and put in place.

Currently the Italian politics has seen the materialization of the play written by Roger Vitracin 1929, namely “Victor, or Power to the Children”.

In the programs of the 42 political parties that run for the 2018 general elections, there is obviously much talk about  migration, but no one even thinks that this problem is related to foreign policy.

There are also apparently specific and analytical programs on international cooperation but, once again,the link between development cooperation and foreign policy is not understood – and indeed, even a child could understand it.

Do the drafters of many electoral programs probably think that there is no connection at all?

“Second Republic”, or rather parochialism, provincialism and demagogic incompetence.

In fact, one of the typical features of our current Republic is moralism, i.e. the evaluation of national or international political phenomena according to the distorting lens of  supposedly superior ethical standards.

Precisely in his own country  Machiavelli is definitely dead and buried. Vacuous political narratives – often originated in North America -are rife on Kim Jong-Un  being “crazy” or Putin manipulating the US elections won by  Donald J.Trump.

Putin is also supposed to make his “populist” friends win in Italy, too.

Whoever, like us, read the CIA-NSA-FBI documents on the issue of Russian pressure on the US elections can hardly not understand how the alleged Russian manipulation of the US presidential election is a huge fake.

A power like the Russian Federation certainly has its agents of influence and its specific relations with the  American power, but the issue is not as the intelligence documents tell us.

What if all this happened to us? What would happen with the heirs of Vitrac? In fact, Italy no longer has a foreign policy. Neither right nor wrong.

Obviously this huge issue of Italy’s future foreign policy is not at the core of the average voter’s interest, butit is anyway the soul of a State’s practice, even though it is still hard to be turned into empty propaganda.

Let us now analyse the programs submitted to voters  before the general election of March 4 last.

Deafening silence on the United Nations, which is also called into question at every turn, when needed.

There is no mention of the United Nations in the centre-right coalition program, while the Democratic Party (PD) speaks about Italy’s one-year mandate in the Security Council as non-permanent member in 2017, where it has been replaced by the Netherlands in the current year. Italy had not sat on the Security Council since 2008.

However, Italy’s presence in the Security Council is regarded by the Democratic Party only in relation to the conflict in Syria and Libya.

For the time being,as far as we know, no miraculous results have been reached thanks to Italy’s mandate in the Security Council.

The Five Star Movement calls for the full implementation of the UN Charter, as well as of international law that is not as unambiguous and unequivocal as the draftersof the Five Star Movement’s program may think.

Conversely, More Europe, the liberal and pro-Europeanist coalition led by Emma Bonino, thinks about the  establishment of a National Autonomous Agency for the Protection of Human Rights.

It should be noted, however, that there is already an organization known as European Union Agency for Fundamental Rights, established in 2007 and based in Vienna.

No electoral programmentionsthe Council of Europe,  OSCE (except for a minor reference in the program of Free and Equal, the left-wing coalition led by the former Speaker of the Senate and anti-Mafia prosecutor, Piero Grasso) and other international organizations.

Hence we wonder what prospects and guidelines our future representatives will have in those structures.

With reference to torture, the centre-right coalition proposes a law putting aside this type of crimespossibly perpetrated by the law enforcement agencies, but torture is an international crime that is precisely so if it is perpetrated by public officials.

Furthermore the rule published in the Official Journal in July 2017 has been criticized by the United Nations itself.

Hence a foreign policy that seems to be the result of a rock concert, devoid of any realism and continuously having a guilty conscience: we are the “rich” (but you can rest assured that soon this will no longer be the case) who  exploit the “poor” – without considering the impact of Article 11 of the Constitution.

Rules and regulations that would not allow our “peace-keeping  missions” abroad – not even in strictly legal terms – or probably not even the reaction to an attack.

While the “repudiation of the war” enshrined in Article 11 of the Constitution is the foundation of Republican Italy’s adhesion to the UN and the other international peace alliances, Article 11 does not distinguishes between defence war, resistance to the forces of a possible invasion, Italian action taken jointly with allies, defence of the territory and, even worse, defence of national interest.

Former Prime Minister Massimo D’Alema shall be given credit for having considered this constitutional tenet “outdated and old-fashioned”.

Even the repression of terrorism can hardly fall within the scope of Article 11.

In the Constituent Assembly of 1948, Luigi Sturzo said that war was a crime in itself and obviously the Communists  skilfully manipulated the Constituent Fathers’ strategic ignorance and the fully specious union between Fascist warmongering and ordinary and effective military defence.

The wording of Article 11 was good for a Constitution at a time when the Communist Party and the Catholic and liberal forces gloweredat each other with hostility, but certainly not today, when the rules and regulations pursuant to Article 11 jeopardize even our participation in actions in Libya.

A treatment implicit in the “repudiation of war”, which implies reducing a country to the servile state.

In fact, before Italy, it was put in place only with the Japanese Constitution, dictated by General Mac Arthur in 1946 after two nuclear bombs being dropped on the Japanese territory.

Indeed, also Article 9 of the Japanese Constitution speaks about “renouncing the sovereign right of belligerency”, but since 2013 Shinzo Abe has developed the Japanese Self-Defence Forces significantly, so as to clearly oppose China.

The United States haseven been happy with this new proactive Japanese pacifism combined, however, with a resurgence of national pride and imperial traditions.

Still today, albeit secretly, young officers of the Japanese “Self-Defence Forces” go to the Yasukuni Shrine to worship not only their ancestors, but also the heroes who fought against Westerners (and the Chinese).

Still today, the red-ray flag that General MacArthur had forbidden – is secretly sold.

If the Cold War ends, you must also think that there is no longer the Big Brother rescuing you from an invasion.

Hence you prepare for not giving in and for creating a strong deterrent.

If you are still a State and you have a just decent ruling  class.

Incidentally, it is worth recalling the sibylline, but witty remark by former prime Minister Giulio Andreotti when he was accused of having declassified “Operation Gladio”.

“If I had not declassified it, the others would have done so”.

Which others? Easy to imagine. But here we are still in the  Republic of Adults, not in the Republic of Children  – just to paraphrase Vitrac’s play.

However, let us revert to the electoral programs: in  Silvio Berlusconi’s opinion, common defence would make us “save billions of euros” and the EU go back into the mainstream of world’s great powers.

Unfortunately, defence is not made only of money, but also of doctrines, technologies and political will – and I doubt that this pot pourri of European defence could develop a common policy line.

France looks to a European Army because it takes Italy’s  weakness and the new alliance with Germany into account.

Let us also think about the role played by France for peace in Libya, with a truce declared during the meeting held between Macron, Fayez Al-Sarraj and Haftar at the end of July 2017.

A role stolen from Italy, but Italy has no one to blame but itself.

Therefore Berlusconi thinks that NATO should be strengthened and that we should side with the new Franco-German axis.

A defence policy that does not necessarily combine our economic interest with the interest of the new Franco-German axis.

In the foreign policy program outlined on January 18 last, the current Forza Italiaparty also speaks about rising  military spending, to 2% of the GDP,which has long been a key political goal of NATO and the United States led by Donald Trump.

Nevertheless, unlike what happens in Hegel’s philosophy – quantity does not automatically turns into quality.

More Europe, the coalition created by Emma Bonino, believes that Permanent Structured Cooperation on security and defence(PeSCo) – which inevitably leaves a great deal of autonomy to national governments – must be strengthened significantly.

More than this? And how? Where is Italy’s national interest in this choir of Beethoven’s Symphony No. 9?

More Europealso wants the denuclearization of the whole Europe and the universal abolition of nuclear weapons.

Military inventions, however, can be never disinvented and we wonder what would happen if terrorist groups or minor States were to use “dirty” nuclear bombs or threaten the use of a nuclear weapon – albeit small – to reach a specific political or economic goal.

In the Mediterranean region alone, which should be the perfect theatre for testing PeSCo, the countries which plan to have  nuclear weapons are currently Algeria, Egypt and probably Morocco.

Are we sure that, in this case, it is enough to sing Beethoven’s Ode to Joy, “You millions, I embrace you”?

Obviously Brexit is a unique opportunity to build a new hegemony in Europe, but everyone is playing a new national role. Only Italy is stuck to the old Cold War and asks for others’ help, which is never disinterested.

The Five Star Movement does not even talk about a specific electoral program for foreign and defence policy.

Nevertheless, considering their Parliamentary positions, we must mention the difference existing between the group in the House of Deputies and the group in the Senate with reference to Italy’s NATO membership: the former is quite favourable while the latter is fully opposed to it.

With specific reference to the mission in Niger, someone said that we are going to “patrol the desert”, not considering the fact that the desert there is currently very populated.

The Free and Equalcoalition  deems it necessary to further reaffirm the constitutional principle of repudiation of war, also in relation to international terrorism, and to sign the Nuclear Weapon Prohibition Treaty. Also the More Europe coalition agrees on this latter point.

The aforementioned Treaty was adopted on July 7, 2017 at the United Nations and was supposed to come into force after 90 days with the ratification of at least 50 States.

Fifty-three States have already ratified it and it was already adopted – God forbid -by the Italian Parliament on July 18-24, 2017.

God forbid we miss the new Manzoni-style edict described in his novel, The Betrothed,boiling down to empty gestures, as well as all talk and no action.

Hence there is no need to include it in an electoral program.

In short, a collection of platitudes and ultra-pacifist clichés typical of the late 1968 protest movement.

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Is Croatia Closing the Gender Gap in Science?

MD Staff



Today, on International Women’s Day, we would like to introduce you to four Croatian women. These women are inspiring, because they spend their days pushing the boundaries of knowledge in artificial intelligence, IT, reproductive biology, ecology, biochemistry and enzymology. They are female researchers working in the male-dominated fields of science, technology, engineering and math (STEM) – fields where women account for onlyjust 28% of the world’s researchers.

While some of these scientists are already recognized beyond Croatian borders, others are just starting out their careers. What they also have in common is that their research is being financed through World Bank loans that support the Unity through Knowledge Fund (UKF). This fund finances collaborative projects for Croatian scientists, and scientists of Croatian origin, who are working for international research institutions, focusing on the career development of young scientists and researchers.

The UKF provides an excellent example of how employing an unbiased, transparent, and competitive selection process can allow women researchers to excel. Of the 130 grants, awarded, 64 were given to women applicants.

Dr. Gabriela Vuletin Selak, of the Split Institute for Adriatic Crops, has dedicated most of her scientific research to the reproductive biology of olives. She is currently studying the Olea europaea L. – one of the most commercially important fruit species in the Adriatic area of Croatia. With its growing commercial importance, olive cultivation has been increasing over the past three decades, while the genetic structures of orchards have been undergoing changes with the constant introduction of foreign varieties.

Through her work, Gabriela is providing invaluable information to Croatian olive growers about which cultivars to plant together, so that their mutual pollination and fertilization provide optimal results. Her work is so appreciated by olive growers that the Association of Olive Growers and Olive Oil Producers of the Split-Dalmatia County gave her an award for scientific research and publishing in the area of growing olives.

Gabriela’s love for science started at a young age. She was a curious girl, spending hours exploring the outdoors and the shores of the Adriatic to see what wonders she could find. She loved asking questions about the world around her. For her, science is about working hard and playing around with the most interesting “toys” in order to answer those questions. The Mediterranean landscape played a decisive role in her career path. Olives have become her scientific choice; olive orchards her lab.

The Zagreb-based professor, Dr. Bojana Dalbelo Bašić, shapes intelligent systems through inspiration from human reasoning and learning patterns. Bojana leads several international and domestic projects in the field of artificial intelligence, machine learning, and data and text mining, and has published over 100 scientific and professional articles and papers. Her research landed her a spot on the list of the 50 most influential women in the Croatian IT industry.

Bojana, who works at the Faculty of Electrical Engineering and Computing, is leading the UKF financed project “Event Retrieval Based on Semantically Enriched Structures for Interactive User Tasks (EVERBEST),” together with another female researcher – Prof. Nataša Milić-Frayling from the University of Nottingham.

Through EVERBEST, the two researchers and their team are focusing on researching event-focused information needs of the general public and professionals. With the availability of tremendous amounts of news online, the technical challenge lies in providing event-oriented search and recommendation capabilities that meet diverse information needs. Bojana’s team has developed novel techniques and models for event-oriented searches and recommendations grounded in event consumption habits – which will ultimately change information-seeking task models and will provide a valuable service to journalists, news analysts, and the general public.

“Science gives you an opportunity to remain a child and continue exploring with wide open eyes, asking questions and seeking answers each day, hoping that one day this will lead you to new discoveries perfecting the picture of the world as we know it.” This is the motto of young Dr. Daria Ezgeta Balić, from the Split-based Institute of Oceanography and Fisheries.

Daria is passionate about the biology and the ecology of mollusks (marine bivalves). Daria and her all-female team of six researchers are working on the UKF-funded project, “Competition between native Ostrea edulis and invasive Crassostrea gigas oysters in the Adriatic Sea – effects on the ecosystem, fisheries and aquaculture.”

The Pacific oyster – C. gigas – entered the Mediterranean sea in the 1960’s as a response to a decrease in the production of the native Ostrea edulis, caused by parasitic diseases. The non-native, invasive C. gigas started reproducing and spreading outside aquaculture sites, endangering the native O. edulis. The research of these seven young women is the first step towards the establishment of management strategies for C. gigas in the Adriatic Sea and will help estimate the economic impact of the invasive oyster on fisheries and aquaculture.

Prof. Ita Gruić Sovulj, Associate Professor at the Chemistry Department, Faculty of Science, University of Zagreb, tells us that she has a great love for enzymes, since, to her, they are “the marvelous molecules that provide the foundation of life and are the enduring motivation in my scientific life.”

Currently, Ita is leading a project concentrated on how the cellular error-correction mechanisms evolved to ensure accurate protein synthesis (translation). She works on enzymes aminoacyl-tRNA synthetases (aaRSs), that attach amino acids to their cognate tRNAs. This is a crucial step in recruiting amino acids for building proteins.

She explains that errors in protein synthesis are toxic to bacteria and are related to neurodegeneration in mammals. Understanding how cells control the fidelity of this process and prevent translational errors, as Ita attempts to do through her research, is therefore highly relevant. Ita’s work provides clues on how to create antibiotics that will compromise the fidelity of protein synthesis and kill bacteria.

Ita’s research was published in seven papers in respectable journals. For her achievements in strengthening the understanding of aaRS error-correction mechanisms, she received the National Annual Science Award of the Republic of Croatia for 2014 in the Field of Natural Sciences (Chemistry). Ita’s scientific knowledge and enthusiasm are shared with many students while she teaches biochemistry and enzymology courses for students of both chemistry and molecular biology.

In summary, the experiences of these inspirational women show that the STEM fields, which, globally, are still mostly dominated by men, are now increasingly becoming a place for women as well. Statistics corroborate these improvements, as Eurostat data shows that Croatia’s distribution of engineers and scientists by gender was almost 50 percent each in 2016, while the EU average is 40 percent female.

Nonetheless, much remains to be done with regard to gender balance in science. There are still great barriers that discourage women from entering these professions and obstacles continue to block progress for those already in the field. Women have to work harder to get recognition. Hopefully, by talking and spotlighting accomplished women in STEM fields, more young women will be inspired to take on this challenge and become scientists who may change the world through their research and discoveries.

World Bank

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