Quaderno 27 (XI)
1935
§ . (*) John Crocione
Bolongo, Zanichelli, 1928) as a confused and inaccurate criticism of the distribution of material folk Pitre's proposal in 1879 in the Foreword to Bibliography of folk traditions
[1] . But this division has been criticized as vague, ill-defined and too broad. Raffaele Ciampini, in the "Literary Fair" on December 30, 1928, asks: "Is it science? Eg. To encompass the superstitions? And that means a morality of the people? As scientific studies? And why, then, not to mention
Even the thought and modern science continually give new elements to the "modern folk" as some scientific notions and certain opinions, uprooted from their complex and more or less disfigured, falling continuously in the popular domain and are "included" in the mosaic of tradition ( Discovery of
[2] <1> . The folklore can be understood only as a reflection of the conditions of cultural life of the people, their folklore, although certain concepts that may be long even after the conditions are (or appear to) modify or give rise to bizarre combinations. Of course there is a "religion of the people", particularly in the Catholic and Orthodox, very different from that of the intellectuals (who are religious) and especially the organic system of hierarchy - although it can support that suits the religions, even the most refined and dirozatte are "folklore" in relation to modern thought, with the capital and the difference that religions and accommodation is not necessary for maintaining the folklore diseminato and varied: the condition of the church before and after the Reformation and the Council of Trent and the different historical development of the countries culturalle Reformed and Orthodox ones after the reform and Trent are very significant elmenti ). So it is true that there is a "moral of the people," understood as a set term (in time and space) of a maximum for the practical conduct and morals that derive from or produced them, morality is closely linked, as superstition , the actual religious beliefs: there are imperatives that are much stronger, tougher and effetuali than not those of the "moral" official. Even in this sphere should be distinguished different layers: the fossilized reflecting past life and therefore conservative and reactionary, and those who have a variety of innovations, creative and progressive spent, certain forms spontaneously and living conditions in the development process and which are in contradiction, or only different from the moral leaders of the layers. The Ciampini is supported by many just need Crocioni folklore that is taught in schools where they prepare future teachers, but then denies that it could pose the question of the usefulness of folklore (there undoubtedly a confusion between "science of folklore", "knowledge folklore "and" folklore "that" the existence of folklore ", it seems that the Ciampini propio here wants to say" existence of folklore "so that the teacher should not fight the Ptolemaic conception, which belongs to the folklore). For Ciampini folklore (?) Is an end in him / herself, or has the benefit of offering only the elements of a people to a deeper "knowledge To increase the culture of selfless teachers? Cuoè to show them that they must not destroy? <>
As shown, the ideas of Ciampini are very confused and even incoherent intimately since, elsewhere, the Ciampini himself recognized that the state is an agnostic but on conzecione of life and the duty to spread it, by educating the masses national. But this educational activity of the state, which is expressed not only in politics generally, especially in the school, not being carried out on nothing and nothing, and in reality they are competing and inconsistent with other conzecioni esplictie and implicit and between not to lower and less persistent is the folklore, which therefore must be "overcome". Knowing the "folklore" therefore means for the teacher to know which world views and life of work done to the intellectual and moral training of the younger generation to uproot them and replace them with concepts deemed superior. Elementary school to ... Catedra farming, in reality, folklore had been systematically beaten in breach: the teaching of folklore teachers devrebbe further strengthen this work systematically. It is clear that to achieve their goal should be to change the spririto folklore research as well as to deepen and widen. The folklore should not be seen as bizarre, an oddity or a elmento picturesque, but as something that is very serious and be taken seriously. Only in this way the teacher will be more efficient and really determine the birth of a popular culture of the masses, that will disappear the gap between culture (XVI), pp. 64a, 65a-66 (*) Note from the editor: "Text C (already LVN, 215-18): In the two texts sonoutilizzati Quderno I (XVI), § 86: John Crocione Fundamental Problems of Folklore
(Q, 88. 89-90) "
§
"natural law" and folklore
. What is the real meaning of these shall exercise? To understand this requires, I think, to distinguish some of the expressions that traditionally has taken the "natural right"
I) The expression Catholic polemicists, against which the current does not have the courage to take a clear position, although the concept of "natural law" is crucial and integral part of the social doctrine and political Catholic. It would be interesting to recall the close relationship that exists between the Catholic religion, so comme always has been understood by the masses and the "immortal principles of '89." The hierarchy of the Roman Catholics themselves admit this relationship when they say that the French Revolution was a "heresy" or that it has entered into a new heresy, which then recognize that there has been a split in the same basic mentality and world view and life: moreover, the only way to explain the religious history of the French Revolution, which would be otherwise inexplicable mass membership to new ideas and revolutionary politics of the Jacobins against the clergy, a population that was certainly still deeply religious and Catholic. For this we can say that conceptually the principles of the French Revolution than religion, since they belong to his own mental sphere, but the principles that are greater than historical actual reality of the strength and struggle.
2) The expression of several groups, intellectuals, many of appropriate legal and political trends, which is the one on which there was until now the scientific debate on "natural law". In this regard, the question has been answered basically the Cross, thou art with riconoscimiento Treaty of current political and journalistic, who had their meaning and their importance as expressing real needs nlla systematic and dogmatic form of so-called science of law (cf. the treatment of the Cross) <> [4] . Against this trend there is the controversy "apparent" exercised in the current science of law, in reality, not distinguishing between the real content of "natural law" (concrete demands of political-economic-social), the form of theorizing and mental justification of the actual content gives natural law, are the most uncritical and anti-historical theorists of natural law, that the mules are blindfolded most of the narrow conservatism (which also refers to things past and "historically" overcome and swept away). 3) The controversy actually seeks to irresistible, especially the influence on young intellectuals could have (and really) the current popular "natural right", ie that set of opinions and of beliefs about the "prop" que rights uninterrupted movement among the masses, which are renewed constantly under the pressure of the real conditions of life and the comparison between the spontaneous mode of being of different concepts. Religion has much influence on these currents, religion in all ways, from how you really felt and realized that that is organized and systematized by the hierarchy, who can not renounce the concept of the right people. But on these currents affect, for uncontrollable and intellectuals meatus Conciliation in all areas of individual and group relationships, which in fact should judge considering the "law" as understood by the people, controlled the right poisitivo or official. Nor is it to think that the importance of this issue has disappeared with the abolition of juries, because no judge can in any measure whatever opinion: it is also likely that the question will Represent in other forms by much more extensive that in pasato, which will certainly raise new set of dangers and problems to solve.
See The Notebook (XVI), pp. 14 a-15, 3a.
natural law (min apart) and § 4:
(Q, 22-23, 7). [1]
[2] Cfr nota 2 al Quaderno I (XVI), § 89. [3]
Rousseau.Il natural law of policy elements , see Cross, ethics and politics,
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