The aim of this PhD thesis is to study accurately and in depth the figure and the literary production of the intellectual Jacopo Aconcio. This minor author of the 16th century has long been considered a sort of “enigmatic character”, a profile which results from the work of those who, for many centuries, have left his writing to its fate: a story of constant re-readings and equally incessant oversights. This is why it is necessary to re-read Aconcio’s production in its entirety and to devote to it a monographic study. Previous scholars’ interpretations will obviously be considered, but at the same time an effort will be made to go beyond them through the analysis of both published and manuscript sources, in the attempt to attain a deeper understanding of the figure of this man, who was a Christian, a military and hydraulic engineer and a political philosopher,. The title of the thesis was chosen to emphasise how, throughout the three years of the doctorate, my research concentrated in equal measure and with the same degree of importance on all the reflections and activities of Jacopo Aconcio. My object, in fact, was to establish how and to what extent the methodological thinking of the intellectual found application in, and at the same time guided, his theoretical and practical production. I did not mention in the title the author’s religious thinking, which has always been considered by everyone the most original and interesting element of his production, because religion, from the Reformation onwards, was primarily a political question and thus it was treated by almost all the authors involved in the Protestant movement - Aconcio in the first place. Even the remarks concerning the private, intimate sphere of faith have therefore been analysed in this light: only by acknowledging the centrality of the “problem of politics” in Aconcio’s theories, in fact, is it possible to interpret them correctly. This approach proves the truth of the theoretical premise to my research, that is to say the unity and orderliness of the author’s thought: in every field of knowledge, Aconcio applies the rules of the methodus resolutiva, as a means to achieve knowledge and elaborate models of pacific cohabitation in society. Aconcio’s continuous references to method can make his writing pedant and rather complex, but at the same time they allow for a consistent and valid analysis of different disciplines. I have not considered the fact that most of his reflections appear to our eyes as strongly conditioned by the time in which he lived as a limit. To see in him, as some have done, the forerunner of Descartes’ methodological discourse or, conversely, to judge his religious theories as not very modern, is to force the thought of an author who was first and foremost a Christian man of his own time. Aconcio repeats this himself several times in his writings: he wants to provide individuals with the necessary tools to reach a full-fledged scientific knowledge in the various fields, and also to enable them to seek truth incessantly in the religious domain, which is the duty of every human being. The will to find rules, instruments, effective solutions characterizes the whole of the author’s corpus: Aconcio feels he must look for truth in all the arts, aware as he is that anything can become science as long as it is analysed with method. Nevertheless, he remains a man of his own time, a Christian convinced of the existence of God, creator and governor of the world, to whom people must account for their own actions. To neglect this fact in order to construct a “character”, a generic forerunner, but not participant, of whatever philosophical current, is a dangerous and sidetracking operation. In this study, I have highlighted how Aconcio’s arguments only reveal their full meaning when read in the context in which they were born, without depriving them of their originality but also without charging them with meanings they do not possess. Through a historical-doctrinal approach, I have tried to analyse the complex web of theories and events which constitute the substratum of Aconcio’s reflection, in order to trace the correct relations between texts and contexts. The thesis is therefore organised in six chapters, dedicated respectively to Aconcio’s biography, to the methodological question, to the author’s engineering activity, to his historical knowledge and to his religious thinking, followed by a last section concerning his fortune throughout the centuries. The above-mentioned complexity is determined by the special historical moment in which the author lived. On the one hand, thanks to the new union between science and technique, the 16th century produces discoveries and inventions which make available a previously unthinkable number of notions and lead to a “revolution” in the way of studying and teaching the different subjects, which, by producing a new form of intellectual, involved in politics but also aware of scientific-technological issues, will contribute to the subsequent birth of modern science. On the other, the 16th century is ravaged by religious conflicts, which shatter the unity of the Christian world and generate theological-political disputes which will inform the history of European states for many decades. My aim is to show how Aconcio’s multifarious activity is the conscious fruit of this historical and religious situation, as well as the attempt of an answer to the request of a new kind of engagement on the intellectual’s behalf. Plunged in the discussions around methodus, employed in the most important European courts, involved in the abrupt acceleration of technical-scientific activities, and especially concerned by the radical religious reformation brought on by the Protestant movement, Jacopo Aconcio reflects this complex conjunction in his writings, without lacking in order and consistency, differently from what many scholars assume. The object of this work, therefore, is to highlight the unity of the author’s thought, in which science, technique, faith and politics are woven into a combination which, although it may appear illogical and confused, is actually tidy and methodical, and therefore in agreement with Aconcio’s own intentions and with the specific characters of European culture in the Renaissance. This theory is confirmed by the reading of the Ars muniendorum oppidorum, Aconcio’s only work which had been up till now unavailable. I am persuaded that only a methodical reading of Aconcio’s works, without forgetting nor glorifying any single one, respects the author’s will. From De methodo (1558) onwards, all his writings are summae, guides for the reader who wishes to approach the study of the various disciplines. Undoubtedly, Satan’s Stratagems (1565) is something more, not only because of its length, but because it deals with the author’s main interest: the celebration of doubt and debate as bases on which to build religious tolerance, which is the best method for pacific cohabitation in society. This, however, does not justify the total centrality which the Stratagems have enjoyed for centuries, at the expense of a proper understanding of the author’s will to offer examples of methodological rigour in all sciences. Maybe it is precisely because of the reforming power of Aconcio’s thought that, albeit often forgotten throughout the centuries, he has never ceased to reappear and continues to draw attention, both as a man and as an author. His ideas never stop stimulating the reader’s curiosity and this may ultimately be the best demonstration of their worth, independently from the historical moment in which they come back to the surface.

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Until the end of the 1970s international migrants were perceived and analysed mainly within the frame of their lives in the host country, or as managing their lives and choices caught in a dilemma “between two cultures”. More recently, this approach has been challenged by an image of diasporic communities composed of individuals who “have collective homes away from home”. Migrants have become icons of hybridity and the metaphor of “border crossing”, the symbol of liberatory articulations between place, culture and identity. Migrants, it is also argued, have become transnational as they manage to live simultaneously in two countries. The research has the aim to study the migration process of the women who come from North Africa to Bologna. In particular, it investigates migrant women‘s relations with their adopted country and how their cultural practices are shaped by the transnational dimension of their lives. It was studied the journey of the migrant women’s lives across two countries and how their identities are going to change because of the experience of the migration. Migrant women are engaged in various kinds of practices and experiences through which they connect their country of origin and of residence. So this research focuses on the changes in the migrant women’s lives and the construction of their new identity. In particular, the research illustrates the development of a new notion of modernity, underlining how the migrant women construct a model of modernity that expresses a constant negotiation among diverse cultural models. The notion of modernity is not produced in opposition to tradition and religion, but is articulated with them in complex and diverse ways. The multiple ways in which migrant women understand modernity reflect their divergent identity’s renegotiation processes within the new society where they live.

Starting from the contexts on which the researches about migrant minors and adolescents have been concentrated so far, school, free time, friends, family, society integration, this work puts attention on gender dimension, supporting the ideas that socialization is a life-long process, that gender and gender roles are a cultural construction and the subject has multiple identities. The research aim to understand if being male or female, related with ethnic and cultural origin, influences the identity construction, the gender belonging and roles, the behaviours, in a different way, in interaction with the different everyday contexts. The research points out how being male or female affects: - daily choices, expectations and behaviours inside peer group, family and school; - future expectations as adult inside family, work and society; - idea about the adolescence and the self-decription as adolescent, female, male and immigrant. The analysis highlights that the gender belonging, as the ethnic and cultural belonging, doesn’t drive behaviours, attitudes, expectations totally to tradition or totally to “western way”, in the different everyday contexts. There is rather a combination of these ways, choosing the one or the other way in the different contexts according to be in a position in which there are more or less contacts with the society they live in. Differently, the self perception as adolescent and as individual is relatively independent from gender and ethniccultural belonging, over which prevail the idea of “ peer normality”. Above all, it is important to put in evidence that they are experiencing a very high level of complexity and change as adolescent and migrant or migrant’ son. Personal, cultural and social transitions can explain a large part of variability and our difficulty to construct high defined classifications.

This paper studies relational goods as immaterial assets creating real effects in society. The work starts answering to this question: what kind of effects do relational goods produce? After an accurate literature examination we suppose relational goods are social relations of second order. In the hypotesis they come from the emergence of two distinct social relations: interpersonal and reflexive relations. We describe empirical evidences of these emergent assets in social life and we test the effects they produce with a model. In the work we focus on four targets. First of all we describe the emergence of relational goods through a mathematical model. Then we individualize social realities where relational goods show evident effects and we outline our scientific hypotesis. The following step consists in the formulation of empirical tests. At last we explain final results. Our aim is to set apart the constitutive structure of relational goods into a checkable model coherently with the empirical evidences shown in the research. In the study we use multi-variate analysis techniques to see relational goods in a new way and we use qualitative and quantitative strategies. Relational goods are analysed both as dependent and independent variable in order to consider causative factors acting in a black-box model. Moreover we analyse effects of relational goods inside social spheres, especially in third sector and capitalistic economy. Finally we attain to effective indexes of relational goods in order to compare them with some performance indexes.

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Il presente lavoro, partendo dal tema della responsabilità sociale d’impresa (RSI), intesa come forma d’integrazione della sfera economica con le altre sfere sociali, si concentra poi sulle politiche di welfare aziendale (dimensione interna della RSI) a sostegno dell’articolazione delle responsabilità familiari e lavorative dei dipendenti. La ricerca empirica riguarda tre aziende all’interno delle quali è stata analizzata la cultura organizzativa, il pacchetto di misure di welfare family friendly implementato, l’impatto dei diversi dispositivi sulla vita personale, familiare e lavorativa dei dipendenti. Le conclusioni sono dedicate all’analisi delle configurazioni emergenti dei contratti lavorativi come contratti relazionali.

Punto di partenza per il lavoro presentato, sono le tematiche legate alle pratiche di consumo di cibo in un’ottica che superi una semplice visione utilitaristica delle stesse, mentre viene evidenziato invece il più profondo rapporto uomo-cibo e i fenomeni di socializzazione che ne scaturiscono. Si trovano pertanto a coniugarsi la sociologia dei consumi e la sociologia della cultura. La base per questa visione del cibo e delle pratiche di produzione e consumo ad esso collegate è l’ipotesi che nel rapporto uomo-cibo sia individuabile un livello di significato superiore al mero utilitarismo/nutrizionismo, che si compone di una dimensione strutturale, una dimensione simbolica ed una dimensione metaforica. Il cibo, e di conseguenza tutte le pratiche ad esso collegate (produzione, elaborazione, consumo), rientrano pertanto in maniera naturale nella categoria “cultura”, e quindi, accostandoci al paradigma del passaggio da natura a società, attraverso il cibo si crea e si alimenta la socialità del consorzio umano, e quindi l’umanità stessa. Accostando a queste concettualizzazioni l’idea che il consumo in generale possa diventare una prassi tramite cui esperire una più diffusa ricerca di sostenibilità nello sviluppo del territorio, (facendosi carico delle conseguenze socio-ambientali derivanti dalla fruizione di determinati oggetti piuttosto che altri), si è sviluppata l’ipotesi che al consumo alimentare possa competere un ruolo precipuamente attivo nella definizione di pratiche sociali orientate alla sostenibilità, capaci cioè di integrare attraverso il consumo – e in relazione all’indebolimento delle tradizionali agenzie di socializzazione – quella perdita di senso civico e solidarietà organizzata che sperimentiamo nelle prassi di vita quotidiana. Sul piano operativo, la tesi è articolata in sei capitoli: • Il percorso presentato prende le mosse dalla considerazione che il cibo, inteso in un’ottica sociologica, costituisce un fattore culturale non irrilevante, anzi fondamentale per il consorzio umano. Si fornisce quindi una breve descrizione del ruolo del cibo nei suoi accostamenti con la definizione di un territorio (e quindi con la sua storia, economia e società), con le arti visive, con il cinema, con la musica, ma anche con la sfera sensoriale (tatto, gusto, olfatto) ed emotivo-cognitiva (psiche) dell’uomo. • Successivamente, si analizza nello specifico la funzione socializzante delle pratiche alimentari, ripercorrendo le tappe principali degli studi classici di sociologia e antropologia dell’alimentazione e introducendo anche l’idea di cibo come simbolo e metafora, che si riflettono sul piano sociale e sulle relazioni tra gli individui. La constatazione che le pratiche legate al cibo sono le uniche attività umane da sempre e per sempre irrinunciabili è un chiaro indicatore di come esse giochino un ruolo fondamentale nella socializzazione umana. • Nel terzo capitolo, la prospettiva simbolico-metaforica è la base di un’analisi di tipo storico delle pratiche alimentari, nello specifico delle pratiche di consumo di cibo, dalle origini dell’umanità ai giorni nostri. Viene presentato un excursus essenziale in cui l’attenzione è focalizzata sulla tavola, sui cibi ivi serviti e sugli eventi di socializzazione che si sviluppano attorno ad essa, considerando situazioni storico-sociali oggettive di cui si è in grado, oggi, di ricostruire le dinamiche e le fasi più significative. • Il quarto capitolo costituisce un momento di riflessione teorica intorno al tema della globalizzazione nella contemporaneità. Sia per una logica progressione cronologica all’interno del lavoro presentato, sia per la rilevanza in quanto inerente alla società attuale in cui viviamo, non si è potuto infatti non soffermarsi un po’ più a fondo sull’analisi delle pratiche alimentari nella contemporaneità, e quindi nella società generalmente definita come “globalizzata” (o “mcdonaldizzata”, per dirla alla Ritzer) ma che in realtà è caratterizzata da un più sottile gioco di equilibri tra dimensione locale e dimensione globale, che si compenetrano come anche nel termine che indica tale equilibrio: il “glocale”. In questo capitolo vengono presentati i principali riferimenti teorici relativi a queste tematiche. • Nel quinto capitolo è stata analizzata, quindi, la declinazione in senso “alimentare” della relazione tra globale e locale, e quindi non solo i mutamenti intercorsi nella contemporaneità nelle pratiche di produzione, scambio e consumo di cibo con particolare riferimento ai sistemi culturali e al territorio, ma anche alcune proposte (sia teoriche che pratiche) a garanzia di uno sviluppo sostenibile del territorio, che trovi i suoi fondamenti sulla perpetuazione di modalità tradizionali di produzione, commercio e consumo di cibo. • Nel sesto capitolo viene analizzato un caso di studio significativo, (il movimento Slow Food, con il suo progetto Terra Madre) senza la pretesa di confermare o smentire né le ipotesi di partenza, né i concetti emersi in itinere, ma semplicemente con l’intenzione di approfondire il percorso svolto attraverso l’esemplificazione operativa e la ricerca entro un piccolo campione composto da testimoni significativi e intervistati, sottoposti a colloqui e interviste incentrate su item inerenti i temi generali di questo lavoro e sul caso di studio considerato. La scelta del caso è motivata dalla considerazione che, alla luce delle filosofia che lo anima e delle attività che svolge, il movimento Slow Food con il progetto Terra Madre costituisce una vera e propria eccellenza nella pianificazione di uno sviluppo sostenibile del territorio e delle sue risorse, tanto economiche quanto sociali e culturali. L’intera analisi è stata condotta tenendo presente l’importanza della comparazione e della collocazione del singolo caso non solo nel contesto sociale di riferimento, ma anche in sintonia con l’ipotesi della ricerca, e quindi con l’assunto che le pratiche alimentari possano guidare uno sviluppo sostenibile del territorio. Per analizzare la realtà individuata, si è in primo luogo proceduto alla raccolta e all’analisi di dati e informazioni volte alla ricostruzione della sua storia e del suo sviluppo attuale. Le informazioni sono state raccolte attraverso l’analisi di materiali, documenti cartacei e documenti multimediali. Si è poi proceduto con colloqui in profondità a testimoni significativi individuati nell’ambito delle attività promosse da Slow Food, con particolare riferimento alle attività di Terra Madre; le informazioni sono state elaborate con l’ausilio dell’analisi del contenuto. Alla luce di quanto analizzato, tanto a livello teorico quanto a livello empirico, la tesi si conclude con alcune considerazioni che, in linea con la finalità dichiarata di approfondire (più che di confermare o smentire) le ipotesi di partenza circa un ruolo fondamentale delle pratiche alimentari nello sviluppo sostenibile del territorio, non possono comunque non tendere ad una convalida dei concetti introduttivi. Si individuano pertanto spunti importanti per affermare che nelle pratiche alimentari, nei tre momenti in cui trovano specificazione (la produzione, lo scambio, il consumo), siano individuabili quei semi valoriali che possono dare solidità alle ipotesi di partenza, e che quindi - nell’intento di operare per uno sviluppo sostenibile del territorio - sia possibile farne un valido strumento al fine di costruire dei veri e propri percorsi di sostenibilità ancorati ai concetti di tutela della tradizione locale, recupero e salvaguardia dei metodi tradizionali di produzione e conservazione, certificazione di tipicità, controllo della distribuzione, riscatto e promozione delle modalità tradizionali di consumo con particolare riferimento alle culture locali.

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