Papers by cristiano casalini
Educazione. Giornale di Pedagogia critica, 2023
Dead calm. The growth of knowledge is accompanied by a constant redefinition of its theories. Edu... more Dead calm. The growth of knowledge is accompanied by a constant redefinition of its theories. Educational knowledge is no exception, whether it is considered for its capacity to develop general interpretative theories, or whether it expresses sapiential precepts that have become more precise through time and the passing down of experience between generations. Important changes in culture and education accompany parallel phenomena in other fields of social life, and these changes generally have a conflictual character: what is affirmed replaces, at least in part, what pre-existed. And one can understand the entrenchment in the established posit ions of those who see in the lines of change the probable loss of the advantage possessed.
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Studi Sulla Formazione, 2013
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Educazione. Giornale di Pedagogia Critica , 2021
Is it possible to derive a theory of formative education from the philosophical tenets of Renaiss... more Is it possible to derive a theory of formative education from the philosophical tenets of Renaissance humanism? Such a question is harder to answer than one might expect. In fact, while the many forms of philosophical “humanisms” have often either departed from, ignored, or neglected their connections with Renaissance culture, historians have often failed to acknowledge the humanists’ philosophical dimension. This bidirectional neglect completely misses the philosophical legacy of Renaissance humanism, which precisely consists in the philological attitude as a way of philosophizing. This paper takes the opposite stance, inquiring into the philosophical meaning of Renaissance humanism, asking how this meaning is related to the humanist models of formative education, and how such models are still alive (and under pressure) in formal educational contexts today.
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A useful prism through which one can examine the positive Jesuit attitude toward the human condit... more A useful prism through which one can examine the positive Jesuit attitude toward the human condition is that of the nature and operations of the vegetative soul. Rather than neglecting aspects that pertained presumably to the lowest functions of human life, Jesuit theologians dealt with issues of nutrition and generation in a variety of their works. Sometimes, Jesuit theologians even went beyond their own teaching interests to put the vegetative soul at the very center of their research. This contribution will inquire into a successful long seller during the seventeenth century as an example of such literature. In 1613, the Dutch theologian Leonard Lessius (1554–1623) published the Hygiasticon seu vera ratio valetudinis bonae et vitae ad extremam senectute conservandam (Antwerp), a peculiar treatise that was strictly focused on nutrition and the best ways to optimize it for the physical and spiritual health of human beings. Although such an outcome was the fruit of a moral habit rooted in human learning and observation, Lessius also connected it to traditional virtues such as “temperance” and “sobriety.” By doing this, Lessius seemed to provide an implicit correction to the ranking of human functions–at least from the practical aspects of living a Christian life–, as nothing superior could be performed without rendering appropriate respect to the lower powers. As was true of any being in this world, humans were to be primarily gardeners of their souls.
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Educatio Catholica, 2020
In these times of global crisis (i.e. health, social, environmental, and finally educational), an... more In these times of global crisis (i.e. health, social, environmental, and finally educational), and as the school reform movements focus increasingly on educational technologies, physical plants, academic calendars and assessments on remote, Perera’s lesson reminds us that only a formative attitude of teachers is still the very base for any meaningful education of youth.
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W ciągu kilkudziesięciu ostatnich lat zwrot cura personalis zrobił błyskawiczną karierę i stał si... more W ciągu kilkudziesięciu ostatnich lat zwrot cura personalis zrobił błyskawiczną karierę i stał się symbolem jezuickiej filozofii wychowania. Jednak znaczenie tego zwrotu jest nadal niejednoznaczne. Pierwszą osobą, która go użyła, był generał zakonu jezuitów Włodzimierz Ledóchowski. Posłużył się nim w 1934 roku w przemówieniu skierowanym do przedstawicieli szkół średnich i uniwersytetów prowadzonych przez jezuitów w Stanach Zjednoczonych. Ledóchowski stwierdził, że kultura osoby jest głęboko zakorzeniona w duchu Towarzystwa Jezusowego, a zwłaszcza w duchowości Ignacego Loyoli. Niniejszy artykuł ma na celu nakreślenie tła historycznego, które doprowadziło Ledóchowskiego do użycia zwrotu cura personalis oraz pokazanie, w jaki sposób zarówno humanistyczne, jak i ignacjańskie korzenie przyczyniły się do jego sukcesu w obrębie jezuickiego scenariusza wychowawczego.
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In the last few decades, many tensions have developed around university as an institution. Once a... more In the last few decades, many tensions have developed around university as an institution. Once a flywheel for climbing the social ladder, the academic enterprise seems to have lost its relevance as a vehicle for social and economic mobility. No reform has succeeded over time in solving those fundamental problems which impede the university to function as a “transmission belt”, as Louis Althusser would say.
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher ed-ucation system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
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One key to the success of Jesuit education has been the tension between the recognizable mark of ... more One key to the success of Jesuit education has been the tension between the recognizable mark of uniformity that long distinguished the methods, contents, and practices of Jesuit schools and their ability to adapt to different contexts and times. Both of the aspects could be said to have found explicit support in that unique foundational document, the Ratio Studiorum, which retained some sway up until the middle of the twentieth century despite the many variations and complexities that had arisen since early modernity. Soon after the Ratio fell into oblivion, Jesuit schools began to think about what made them distinctively Jesuit. There was a need to clarify the profile of their mission in the contemporary world. This chapter will sketch a history of Jesuit education, focusing on both the permanent and changing traits of its distinctive pedagogy.
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The raise of the return on capital and the (Italian) university’s adventures.
In the last few de... more The raise of the return on capital and the (Italian) university’s adventures.
In the last few decades, many tensions have developed around university as an institution. Once a flywheel for climbing the social ladder, the academic enterprise seems to have lost its relevance as a vehicle for social and economic mobility. No reform has succeeded over time in solving those fundamental problems which impede the university to function as a “transmission belt”, as Louis Althusser would say.
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher education system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
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History of Universities, 2017
This article focuses on Jesuit philosopher Benet Perera’s Documenta quaedam perutilia iis qui in ... more This article focuses on Jesuit philosopher Benet Perera’s Documenta quaedam perutilia iis qui in studiis philosophiae cum fructu et sine ullo errore versari student (MS Biblioteca Ambrosiana D496 inf.). In this treatise Perera (Benedictus Pererius, 1535–1610) proposes a way for the beneficial and fruitful study of Christian philosophy. The article places this particular document within the historical context of the Jesuit Roman college of the 1560s and Perera’s engagement with contemporary education and philosophy, and uses the treatise as new, enlightening evidence concerning the dispute between Perera and his Jesuit colleague Diego de Ledesma. We also argue that Perera’s understanding of philosophy testifies to his subtle awareness of contemporary Catholic and humanistic ideas —Perera read ancient texts both as a critical philologist and as a Christian philosopher with a Jesuit background. The article closes with a complete transcription of the manuscript text.
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Papers by cristiano casalini
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher ed-ucation system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
In the last few decades, many tensions have developed around university as an institution. Once a flywheel for climbing the social ladder, the academic enterprise seems to have lost its relevance as a vehicle for social and economic mobility. No reform has succeeded over time in solving those fundamental problems which impede the university to function as a “transmission belt”, as Louis Althusser would say.
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher education system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher ed-ucation system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
In the last few decades, many tensions have developed around university as an institution. Once a flywheel for climbing the social ladder, the academic enterprise seems to have lost its relevance as a vehicle for social and economic mobility. No reform has succeeded over time in solving those fundamental problems which impede the university to function as a “transmission belt”, as Louis Althusser would say.
Tensions have grown around every aspect of the functions, operations and “structure” of the university: the organization, the recruitment of administrative and scholarly personnel, governance, curriculum, teaching practices, and institutional goals and priorities. Everyone calls for a meritocratic higher education system while claiming indignation about the current state of affairs.
This article tries to re-construct – etsi Marx non daretur – the plot between the current form of the capital and its superstructural reflexes, particularly in Italy. And it wonders whether the recent rise in the return on capital in today’s economy is connected, if at all, with the concomitant social erosion of the university’s place in society.
https://jesuitsources.bc.edu/exhortation-and-advice-for-the-teachers-of-young-students-in-jesuit-schools/
Sacchini offers not only practical advice for all teachers of young students, but an inspiring vision of the high calling of the teaching and an entire spirituality of the classroom.
https://jesuitsources.bc.edu/the-way-to-learn-and-the-way-to-teach/
ISBN: 978-1-947617-04-9
A classic pedagogical text still relevant to teaching and learning.
The Portal also hosts online resources, such as key documents in Jesuit history and a forthcoming lexicon of Jesuit terminology–both of which will receive regular updating.
The Portal collaborates with partner institutions to include the contents of additional online resources in a single search. The Portal’s search feature aggregates the content and, often, full texts from a variety of sources, including:
From the epistemological point of view, the field of history of education has always been one of the most challenging for scholarship to define. The roots of such a difficulty are multilayered and have barely emerged over time, but they have kept their grasp on the potential development of a field that could make an enormous contribution to the global understanding of one of the core practices of every human society. In this chapter, we will dig into these roots, cutting across epistemological and geo-cultural perspectives, in order to provide a scenario that might overcome the impasse that impedes the global recognition of the scholarly and academic field of the history of education, and put forward a tentative outline of an approach that could pave the way for such recognition. This approach is based on the comparative method. It is not anything new, as it dwells in the Enlightened attitude toward universalism and comparativism for global literature, historiography, philosophy, and so on. But it has paradoxically found very few chances so far to be applied in the literature of the history of education. This chapter will inquire into the reasons for this neglect, and outline an epistemology of a comparative method that might illustrate new ways of thinking about production for the future of the history of education.
Ci interessa dunque capire, data la temperie, in che modo un uomo come Juan Andrés, educato e formato dai Gesuiti, lui stesso Gesuita, reagisca e vi si adatti. Quale pubblico, dunque, Juan Andrés si aspetta di trovare all’accademia di Mantova, e come ne cerca il consenso?
Il metodo che seguiamo in questa coppia di interventi è quello della lettura delle dissertazioni presentate all’accademia e tuttora ottimamente conservate. Per affinità con la sensibilità gesuita di Andrés, ci concentreremo sulle dissertazioni che vengono catalogate oggi sotto i titoli di Filosofia e Educazione. Essendo la maggior parte di tali dissertazioni presentate a concorso, è verosimile che ciascuna venisse redatta puntando alla massima sintonia possibile col modo di ragionare e la cultura dei giudici, cioè dell’accademia medesima. A prescindere dalla risposta alle questioni poste a concorso, che potevano perfino cercare il paradosso proprio per stuzzicare l’attenzione del giudicante (l’eco della famosa tesi di Rousseau è ben vivo nelle buste di filosofia), esse offrono un ottimo spettro di opinioni con cui Andrés si trovava a dover fare i conti nella realtà di Mantova.
*L’intervento è stato presentato alla giornata di studi Juan Andrés (1740-1817) nel bicentenario dalla morte. Mantova, Accademia Virgiliana, 6 dicembre 2017.
PROGRAM
First session (2.00-3.50 PM, London time)
JESUIT EDUCATION AT THE DAWN OF GLOBALIZATION
Chair: Cristiano Casalini, Boston College
2.10-2.25 PM • Introductory remarks • David Salomoni and Henrique Leitão, University of Lisbon
2.30-2.45 PM • Some remarks on the education provided by the Jesuits in the early modern Provincia Brasiliae • Carolina Vaz de Carvalho, University of São Paulo
2.50-3.05 PM • "For these parts of infidels great learning is not needed": Jesuit education and pedagogical responsibilities in the early modern Indian subcontinent • Bradley Blankemeyer, Oxford University
3.10-3.25 PM • Every land is a moral metaphor: World Geography portrayed by Daniello Bartoli S.J., 1664 • Laura Madella, University of Parma
3.30-3.50 PM • Discussion
Second session (4.00-5.30 PM, London time)
PROFESSIONAL AND URBAN EDUCATION IN RENAISSANCE EUROPE
Chair: Luana Salvarani, University of Parma
4.00-4.15 PM • Credit and courtesy: educating the merchant in Renaissance Milan • Federico Piseri, University of Sassari
4.20-4.35 PM • Under the Musical Law: Teaching Music to Rule the Earth in Europe, XV-XVI century • Jessica Ottelli, University of Padova
4.40-4.55 PM • Humanism in Schools and the Gender Divide. Latin and vernacular Education for Boys and Girls in Verona, 1405-1509 • Francesca Masiero, University College London
5.00-5.30 PM • Discussion, final remarks, and greetings