Actuality | libraries Reports

L'economia deve corrispondere alla morale
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Reporting of BastaBugie editorial team

This is why it is useful to read the book ”The empty cradle of civilization – At the origin of the crisis” written by the minister for the family Lorenzo Fontana and the economist Ettore Gotti Tedeschi (with preface by Matteo Salvini)
Of Giovanni Tortelli

(AUTOMATIC READING)
The purpose of the recent essay The empty cradle of civilization – At the origin of the crisis (Gondolin, Verona 2018, with preface by Matteo Salvini) of which they are authors, the current minister for the family Lorenzo Fontana and the economist Ettore Gotti Tedeschi, it is the demonstration of the direct connection between increase in birth rate, protection and encouragement of family formation and economic development, so that the economy can find "the investment of investments" in demographic growth and in the family, as Fontana defines it in the introduction.
Objective not easy to achieve, given that i “bad teachers” of the globalized economy who have succeeded one another in Malthus's chair have always believed that the equation according to which the gross domestic product of a country grows as the population decreases is true: when the population grows too much, individuals of the same species compete with each other for the exploitation of available resources: hence the presumed need for control (or inhibition) of births.
According to the Authors, nothing could be more wrong; in fact, it is enough to look at the results of the Brics countries (Brazil, Russia, India, China, South Africa) who by increasing the population have become rich, while the West, diminuendola, he became impoverished.
But why – the inexperienced reader may ask – it is really necessary to restore this direct proportional relationship between population growth and economic growth? Why – Gotti Tedeschi replies – it is the increase in the birth rate that causes the formation of the family and the family produces wealth, indeed it is the first aggregate of society that produces wealth. Read More

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Culture | Non-fiction

«May '68» and pedagogical modernism
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Reporting of Roman correspondence
Of Giovanni Tortelli
In the previous article «Maggio ‘68», the revolution of nothing I insisted onessentiality of the cultural revolution character of the '68 protest as a vehicle of a new totalizing system of knowledge that was suddenly replaced, antithetical and manifest to the previous one.
The nullifying thought of Sartre and the new philosophers – which clearly constituted thearché within which the entire alleged pedagogical renewal of the student protest moved - it was very current in 1968, but it was nothing other than the latest updated version of that postmodern philosophy from Kant onwards, starting from the French Revolution, had closed the doors of supernatural life to man, he had reduced religion to a personal matter at best and reduced the Church in its values ​​and universal teaching.
But for the Church – which, must be remembered, carries out its educational action both in civil society schools through agreements reached with the States, both directly through Catholic schools – that skeptical philosophical thought, an atheist and agnostic was to be considered an overall less insidious danger, because external, compared to modernism, which instead smoldered inside and insinuated itself both into the teaching method of Catholic teachers and into the way of learning of Catholic disciples, future teaching class. Read More

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CLEAN HANDS | Non-fiction

«Maggio ’68», the revolution of nothing
by

Report Roman correspondence

Of Giovanni Tortelli
The events of the student protest that from the squares of Paris to those of half of Europe gave rise to "May '68" took the form of a true cultural revolution, and as such they were warned. The '68 movement had all the characteristics of the cultural revolution: spontaneity, the surprise effect, the grassroots initiative and the transversality of the demands.
Which were not political except very indirectly. They were indeed bearers of a new deontological and teleological order to replace a system in which the individual's way of thinking, the organization of the family and social institutions were still based on the principles of a hierarchy and natural law authority, principles that came definitively, if not quite suddenly, delegitimized.
Of course. No delegitimizing force - least of all the 1968 protest - could have had success against archetypes of natural law as implicit in man and rooted in his lifestyle and faith as the family., institutions and the entire social order including the Church, if we had not already taken action against them at the time with strokes of Jacobinism first and then of modernism. Read More

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