Il cardinale Camillo Ruini su Tracce fa un bilancio del Convegno su Dio organizzato nel mese di dicembre a Roma e spiega l'essenza dell' educazione: mettere al centro l'essere umano . LA NOSTRA SFIDA ALL'UOMO DI OGGI
La speranza, « il fondamentale fattore educativo ». L’illusione della neutralità, che « equivale a “sterilizzare” la nostra proposta ». E la cultura attuale, che ostacola «l’apertura originaria dell’uomo»...
In quest’intervista, il cardinale Camillo Ruini affronta la vera urgenza della nostra epoca. Invitando tutti a « riprendere il filo dell’educazione » Contento, Eminenza? «Direi proprio di sì. Abbiamo superato le aspettative, sia come contenuti che come partecipazione. Non mi riferisco solo alle presenze, alle 2500 persone intervenute, ma al loro coinvolgimento. E al fatto che moltissimi fossero giovani: fa ben sperare...». Il convegno romano su “Dio oggi” si è appena chiuso, ma a rendere lieto il cardinale Camillo Ruini, già a lungo presidente della Cei e oggi a capo del Progetto culturale dei vescovi italiani, non è solo il bilancio di quei tre giorni ricchi di contributi («chi mi ha colpito di più? Tanti: Spaemann, Scola, Nowak. E poi Ravasi, Brague, Lenoci... Ma non mi faccia fare elenchi: sarebbe impossibile citarli tutti») che proprio il cardinale ha voluto come approfondimento sull’unica questione che «può cambiare tutto». C’è un altro fronte aperto: quello de La sfida educativa, il Rapporto-proposta del Progetto pubblicato poche settimane fa. E anche lì il lavoro procede bene. «L’accoglienza è buona. Abbiamo venduto 16mila copies, but above all I see everywhere that have sought to meet and talk about it. Last night, to say, I was at Ancona: the main hall was packed. Sign that the theme of education is heard. As much as that of God. "
In his speech at the conference she said, inter alia, that "our intelligence can not help but wonder about the origin of the being of reality that we experience . Yet now is precisely this path seem difficult, almost frozen. What can make it possible to rediscover the fullness? And education, after all, is not your first resume this route? Let's start with a basic fact. Aristotle, at the beginning of the Met, writes that "every man, by nature, want to know 'and that this desire is the root of the opening of our intelligence in all reality. It is a structural fact. What is needed therefore is a deep cultural work that helps to remove certain obstacles that belong to the current culture. I think particularly of relativism, but also to many other attitudes that make it difficult for this opening gives off its original potential. Pick up the thread of education can contribute to this. To ensure that real people can fit into a cultural trend in which the opening is facilitated and not ostacolata.Senza God can teach? I would say yes, but without him you can not give an ultimate foundation education. It's like the ethical. Without God, you can: is not that people do not believe morality has no experience or can not follow a moral commitment. Only when he wants to justify that to the bottom of this commitment, is in difficulties. The same is true for trying to make the ultimate foundation on which education rests content: the freedom to love, the pursuit of truth, and so on. I think the question is raised in these terms. But education is not in itself an opening, an attempt to open towards this foundation last? Certainly, education there is a trend like that, but it is not always necessary to clarify it. Many cultures have brought great having a confused idea of \u200b\u200b"foundation". In Greece, there were great teachers, but if you look at all their pantheon is not that they had very clear ideas ... But it posed the problem of God, understood as the ultimate meaning ... In this sense, yes, there is no doubt that without addressing the problem of meaning in life, you can not educare.E because education today has become a problem, even a "challenge"? This is a key question. You may decline to answer in various ways in the end, however, prove to be convergent. The Holy Father spoke of relativism that, in fact, remains consistent in every position and puts everything on the same floor, preventing a real job training. Umberto Galimberti spoke of nihilism, and basically it returns to the same problem: the total lack of solid ground on which to build. I have spoken several times of "naturalism" in the sense of reduction of man to nature. If man is only a product of nature, a fragment, though noble, then you do not see how it can be free and responsible, as well as very intelligent. And do not even see how one can form his freedom. This, I believe, is the ultimate motive of the crisis in education. Se dovessimo trovare un denominatore comune, potremmo dire che è un’antropologia debole, una concezione dell’uomo ridotta in partenza... Sì. E dietro la debolezza dell’antropologia c’è l’eclissi di Dio, dell’Assoluto oggettivo.Nel Rapporto c’è un punto in cui si parla di «scomposizione dell’uomo» e di «scissione tra affezione e razionalità ».
Che peso ha questa frattura nella crisi educativa? Un grosso peso. Io formulerei la questione così: da una parte c’è una razionalità molto appiattita sull’esperienza empirica, ma dall’altra c’è un forte bisogno di significato. Perché l’esaltazione del soggetto continua a essere presente nella nostra epoca, seppure in modo contraddittorio rispetto alla sua riduzione alla natura . E allora questo soggetto, che da una parte ha un alto senso di sé e dall’altra non trova risposte razionali (dato che la scienza non si pone la questione del significato), finisce per sentirsi dissociato. Scomposto, appunto. Tutto ciò pesa soprattutto sul soggetto giovane, che è più esposto: sia perché è in crescita, sia perché vive immerso nella cultura di oggi e non ha respirato l’eredità di tempi diversi, nei quali il panorama socio-culturale era più consistente...La conseguenza, però, è un paradosso: tanto This man has more limited understanding of yourself, the more it has a hypertrophic ego, lives individualism esasperato.Ma this is not random, it is the legacy of modernity, the centrality of the subject that no one can leave. May be denied in the philosophical and scientific, but can not be matched in public debate. Indeed, in public debate is even enhanced by people who want to be at the forefront. And this strengthens the paradox that she parlava.Che link between "neutrality" and the educational crisis? In the Report talk about it openly ... " Neutrality" means, basically, "sterilization" of the educational proposal, means not taking any fundamental criterion . We do not know what we are educated. That intellectual honesty is something very different: when one has a clear obligation to keep the intellectually honest in acknowledging the merits of different positions. But one thing is this honesty, obligatory in every educator, and an account is neutrality, which is actually impossible. To the extent that we try to implement it, education is reduced to education. Missing their education. And what is the relationship between education and hope? Because it is evident that the educational deficit is tied hand in glove with a lack of certainty and confidence stable capaci di durare e aprire prospettive... La speranza vuol dire una fiducia che ha il suo fondamento in Dio, e che quindi sia, oltre che una fiducia grande, una fiducia fondata. Non basta una fiducia piccola e utilitaristica. E tutto questo è d’importanza decisiva per poter davvero educare. Ha ragione il Papa quando dice che la speranza è il fondamentale fattore educativo. Ma si può dare speranza soltanto quando si ha speranza .Questo spiega molto dell’abdicazione dal processo educativo. Si rinuncia a educare perché non si sa “a che cosa” si educa. Credo che questa sia una delle ragioni principali. Si è incerti su “a cosa” educare. Mancando questa consapevolezza interiore del fatto che si ha qualcosa positive to communicate, not only apparently positive, the subject teacher is paralyzed.
The Report says that she " we are all somehow involved in the educational process 'education is not a matter for experts, is a problem that concerns us all, a tenet of any relationship. But, beyond their specific roles, what is the common denominator of the educational task? Is there something specific that is required at all? The common denominator is always the formation of the person. Capacity, being loved, to love in return. Of his curiosity, openness of His intelligence and critical thinking. His freedom to be connected with his responsibilities. And his ability to suffer. This is not you ever say, but it is important to raise a person with the ability to face the difficulties of vita.Non nell'abdicazione believes that the task of education there is also the fear of what Don Giussani called "risk", ie deal with the freedom of the other? It is as if he were afraid of "investing" on that factor ... Absolutely. Today often seeks to eliminate the risk: this is a widespread trend. Eliminate the risk, even in personal behavior. Do not get married to eliminate the risk that the marriage goes wrong. You do not make the world a child not only to eliminate the risk of pregnancy, but then disappoint her son. Does not undertake an economic choice because it is not safe. This trend weakens people and society. Risk is part of life. Because the future is open, we think that we already give the costruito.Quanto weighs in this fear that has undermined the Christian experience? In my opinion, heavy. and weakened confidence in God as active in real life. Habermas many years ago said that the loss of trust in God and the grace of God was now a common experience of our time, and that this loss had "changed the horizon because it was a loss not surrogate. " There is no ideology that can substitute for this, even if he tried to farlo.Però is not only a loss of trust in Providence, in God who guides the story: perhaps the lack of perception that we ourselves are looked at so now by a God who, after all, invest all about us and our freedom. Do not you think? Yes, it is missing even more. And there is still more because it has failed in mainstream culture, a basic concept of Christianity: that God reveals himself personally and interact with him is an idea that has been expunged from the culture. It survives in prayer, but this contrasts with the vision of the world currently diffusa.Ma if so, where does this "fear"? Let's go back to the lack of certainty of the fund. I have seen success in every kind of fear in real people. John Paul II, on the basis of his deep faith lived and concrete, was not afraid. The famous " do not be afraid," he said to others, but first of all the living him. What it takes and educational sense of urgency? "I would say simply: the facts. The severity of the consequences of the lack of genuine educational proposal means that people are forced to question and try to get out of this impasse. By now everyone feel the need social education because they are afraid of a savage society, which is an almost primordial fear. Personally I am convinced that society is much better than that dazzles the media: there are so many positive experiences, even very simple. A lot of people who continue to sacrifice, to be. The company is standing for that. But when other hand, are made systematically abnormal, serious infringements of the minimum standard of living, people pull the consequences. It is scary.
What is the value, the possibility of dividing the state and the value of even small examples? The example is the most understandable and engaging. The pedagogy is always stato così. Riscoprire l’esempio è importante.Tra gli ambiti dell’educazione affrontati nel Rapporto non c’è la politica: come mai? Non è così. La politica, in realtà, ha un ruolo in tutti gli ambiti, perché ha una capacità di guida nella sussidiarietà. Non credo che la politica debba assumere la guida diretta di questi processi, ma può essere guida nella sussidiarietà: può favorire i vari soggetti che si esprimono in questo ambito. In questo senso, la politica è sempre presente in questo libro; ma in maniera più implicita, se vogliamo. Sullo sfondo. Ma da dove si può ripartire per recuperare la tensione al “bene comune”? Che ruolo ha l’educazione in this? And that task falls to the Catholics? We chose to begin with the realization of the difficulties, but also from a work culture. Education is crucial to be aware of their responsibilities. And the Catholics need to be bearers of hope. If you are truly believers, bring hope to the world . Not only the educational institutions of the Church, such as schools or speakers, but all the common pastoral (the parishes, groups, movements, religious communities) has a great significance in itself: as the people it gives them content, models, suggests a direction in life, and then educates. If it is serious, goes in depth. And then there Another aspect that I have called "the conscience of the diaconate." It is the area that concerns every person, especially a Christian layman who lives in the world, in the family, at work, journalism, economics ... If he tries to live according to conscience, is a challenge even to those close to him. The results to take seriously their own conscience. This is very important to improve the general climate of society, even if it is a fact hidden. It is a form of apostolate, a mission of widespread awareness that there is not enough. We need to make more informed the priests of their ongoing educational role. We want some kind of action. Already well-celebrated Mass, a homily ... well done Your Eminence, you have called the educational challenge, "a report-proposal": if we enclose the proposal in a sentence? Focusing on the human person, which is the goal of true education. Work together to put humanity at the heart of man. For all .
David Perillo
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