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The cyclical between science and art as experience and as representation.

Summaries of conference
Rome, 11.02.2009, Gabi Library
The conference is articulated around a set of fundamental: the cyclical nature as a "breadcrumb trail" in the labyrinth of the world today, plagued by fragmentation and accumulation of data and stimuli without significant force. These cycles are a form of temporal structuring of experience, based on the relationship between opposite-complementary functions, such as the astronomical model of the Moon-Sun relationship seems to suggest antiquity.

The cyclic form defines a context in which they implement changes through stages in which the end point is the beginning of a new route that has the same basic pattern, but it is never pure repetition because the contents of the cycle in itself - the states, events and experiences within the life-changing - never repeats the same terms, because each cycle is related to other cycles, in an interconnection can come to understand the whole cosmos .

The conference, as guided tour, was the starting point of the cyclical experience that all / and we continuously through breathing, posture, movement, physiological functions, namely, living. In the words of the "philosophies of life" - among whose members include Friedrich Nietzsche and Georg Simmel - cyclicity was defined as the life that flows in us, as our "being life," as a "wave" wave of our breath, blood circulatory wave, spiral wave motion of the body around an imaginary axis as we walk, wave in the sea of \u200b\u200bour emotions when our plasma cells live.

existential point of view, the cyclical was defined as the ability to come back, transforming, and go forward without losing what is fundamental, in short, has been proposed as the "relationship between opposites," which is interwoven with the experience of existing as well as "bridge" between the experience and its representation, in a movement of continuous feedback.

In particular, it was stressed that there is "circular", ie, a "linear" that turns on itself, rather, is the set of circularity and linearity, thus, in the symbolic language, is the set of yin and yang, the feminine and masculine is a circular movement winds along an axis, which twists around, which surrounds it. And the recovery, first of all experiential, this model, exemplified wonderfully by the symbol of the Tao - the circle consists of two distinct parts to the center by a sinuous line - was identified as a compass for the current search for meaning in the West.

With this approach, and on the basis of this interesting book by Roberto Ruggeri and Stefano Ciancarelli, "Theatre and the organic laws" (D. Audino, 2005), the Conference reviewed a number of representations of the cycle , from the search of the great Russian director Sergei M. Eisenstein, who defined it as graphically as "serpentine line": "It graphically expresses the law of narrative plot construction. It makes the closest approach to the plastic representation of a psychological content contradictory. It's an entry graphic of this regularity: the passing of each action and the whole course of action in your hand. "(Op.cit., P.41)

After Eisenstein example, the conference Explained the "line of beauty" of the philosopher William Hogarth ("Analysis of Beauty", 1753), the "curve of life" by Thomas A. Cook, a scholar of the form that characterizes the growth process of living and the organic movement ( "The curves of life", 1914), in addition, the applicant to this form of growth in the world plant and animal in the footsteps of D'Archy W. Thompson, one of the foremost experts on morphology ("On Growth and Form", Basic Books, 2001), have been linked representations of geometry and mathematics: the logarithmic spiral, the golden section and the Fibonacci number sequence.

On the "golden ratio" were taken several cues from the homonymous recent successful test of astrophysics Mario Livio (BUR, 2008), from which we report a particularly striking passage: "The golden ratio is a splendid example of that deep sense Wonder which Einstein attributed so much importance. According to Einstein that the mystery is the most amazing experience that we be given live. And 'the fundamental emotion located at the center of true art and true science. "(op. cit., p. 13)

From geometric-mathematical field, the conference developed, then, a further step towards further presence of the" cyclic model " , this time in the field of "chronobiology, the science that studies the periodic fluctuations of biological parameters and functions of living organisms. These periodic fluctuations, these" cycles "are called" biological rhythms "or" rhythms of life. "

In Finally, the conference presented two "bodily practices" based on "cyclic model": the observation of periodic variations related to the menstrual cycle through autovisita gynecological and proprioception (perception feelings of internal body environment) developed by the feminist self-help groups, dedicated to health and female identity, in the '70s, and the psychotherapeutic approach to mediation body called Bioenergetic Analysis, founded by Alexander Lowen (1910 - 2008), a student of Wilhelm Reich (1897-1957), the precursor of psychosomatic.

In conclusion, under the sign of Venus, the goddess of harmonious proportions and connections at all / and the wish was aimed to pursue the harmony and the joy of living. The conference was dedicated to prof. Mario Alberto Cirese, an eminent scholar and teacher of cultural anthropology for many generations of students and university students / e Cagliari and Roma.LG

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health and sexuality as political arenas, between ideology and utopia. TUESDAY

The '60s and '70s. "
26.05.2009, Rome, Libreria Gabi

Summary of the conference:
From essay by sociologist Yasmine Ergas, "In the mesh of politics. Feminism, institutions and social policies in Italy in the '70s. "(F. Angeli, 1986), the conference has unfolded along two main axes:
- the emergence of themes related to bodily health and sexuality in the context of secularization, rationalization and modernization taking place in Western societies;
- their intertwined with the vicissitudes of the "season of movements" and in particular with the events of the women's movement in the context of neo-feminism.

The two axes were located in the scenario of social policies and the socio-politico-cultural space that these policies are configured, a space which has come to define itself and move the so-called "new policy" that characterized the '60s and 70.

Particular emphasis was given to the fact that the student movement and the feminist are found to be carriers of the major elements in the landscape while the new "social movements", composed, in addition to these movements, the civil rights movement of African-American population , the gay movement and the environmental movement.

It 'was, in fact, stressed that the movement of the female students who had, at the highest level, a consistency "polycentric" and "molecular." These characteristics have made them difficult to study, as was the collection of information on the activities of small groups, the unfolding of events is also small, but they produced a resonance unpredictable, the movement of communications outside the common ways, and on which there was often reluctance to not distort the experience. This is especially true because of the study of the feminist movement.

It is given also emphasize the fact that the "students" that "women" are be "social categories" very complex. Above all, the conceptualization of the identity of a woman has been and continues to be challenging conceptual apparatus of Western thought, serving as a content processing in the same paradoxical feminist - who has explored conflicting versions - as well as for those who made and makes under study. The paradox has certainly made it difficult to reduce to "issues" for institutional trading, but it represents and explains the openness and wealth that continues to theming.

In fact, many now / and scholars / and share the conviction that the analysis and the theming of the identity of a woman call into question the basics l'assetto logocentrico e patriarcale della cultura occidentale, a partire dalla Grecia classica. In tale ottica, la "donna" sarebbe l'Altro per eccellenza, lo sfondo da cui emergerebbe il Soggetto per eccellenza del pensiero occidentale, ovvero, l'"uomo".

La messa a tema dell'identità di donna, nelle sue implicazioni più profonde, è stata resa possibile proprio dal rilievo che le società industrializzate occidentali si sono ritrovate a dare alla salute e alla sessualità, a causa dell'uso delle politiche sociali come strumento di controllo sociale, e della diffusione del consumo di servizi e non solo di beni.

E' accaduto, perciò, che le questioni relative alla salute e alla sessualità, in quanto questioni politiche, mettessero in luce delle contraddizioni strutturali inerenti all'attività dello Stato e del mercato: infatti, entrambi tendono sia a indurre che a controllare i bisogni di salute e di benessere sessuale, a fini di sviluppo economico e di stabilizzazione sistemica; ma, in questo modo, allo stesso tempo, inaspettatamente hanno innescato spinte anti-istituzionali dovute alla burocratizzazione e alla spersonalizzazione della vita intima delle persone e, in particolare, delle donne.

Tutto questo processo ha conferito centralità al ruolo delle donne in quanto: depositarie della procreazione; responsabili della gestione della salute dei gruppi familiari; oggetto della mercificazione sexual attractiveness in the mass media and advertising agencies.

As for the phenomenon of large-scale mobilization of women in Italy in the '70s, he emphasized the fact that this mobilization has been developed, especially around the events for the legalization of abortion, with the understandable mix of enthusiasm and suffering.

A particular emphasis was dedicated to the practice of self-help women's body, that is, the practice dell'autovisita gynecology, the study of various phases of the menstrual cycle, along with counter-information on women's health developed by some feminist groups. As part of that experience of sharing, support and research for women was developed to share the knowledge of Western history, as the material and cultural genocide known as the "witch hunt".

Today, more than thirty years after those events, perhaps, the generation of women who experienced that season is feeling the need and desire to take matters into their own hands the task of memory and history, both for themselves that for the younger generation, especially for new generations of young women, also in the sense of fidelity to the construction of a "women's genealogy." LG