Science and Bioethics

The end of our civilization
by

of the doctor Silvana De Mari
We have thrown away our place as a child of God to become a child in an orphanage… Let's start again from the rosary

Ha mirror Konrad Lorenz, in The Eight Deadly Sins of Our Civilization, that a civilization is like an ecosystem. When you suppress something in an ecosystem, something that seemed useless or irrational or harmful, absolutely unexpected catastrophes can result, completely involuntary and delightfully irreversible. A civilization is like a tapestry: a thread is cut in one place and half the tapestry falls apart.
As Chesterton's good soul said, before pulling down a fence, ask yourself the question of why it was built. Maybe it's true that it's useless now, but it might not be, so ask yourself this question, and start telling yourself right away that if the only answer that comes to mind is that you are certainly much more intelligent than your ancestors who were idiots, that answer is wrong.
A civilization has formed over centuries and all the pieces make sense.
With this I do not mean that societies must remain immobile and always identical to themselves, otherwise we have terrifying circular civilizations where everyone always does the same things. The operation, but, made with the Enlightenment first and then with '68 – that is, to denigrate and deny religiosity, the myth, the ritual, without even wondering why they were born, what were all their meanings and advantages, without even having a doubt that there was a meaning and an advantage somewhere – it was suicide. I'm making an absolutely secular statement, which has value even for non-believers. 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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