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EnglishThe present contribution focuses on analyzing the relationship between academic researchers’ professional career and the forms and meanings they assign to their Curriculum Vitae. The author focuses on the theoretical placement of the device represented by the Curriculum Vitae within the governmental paradigms estab-lished by neoliberalism as well as social relations determined by them. As a matter of fact, the emergence of what in literature is defined as a Neoliberal Self is par-ticularly visible within the standardized structures that organize a "good CV", act-ing in a performing way in giving a specific form to academic subjectivities. From an empirical point of view, the author analyzes the information collected through twenty-four in-depth interviews with precarious Italian researchers in relation to the analysis of the CVs that the same subjects had sent before the interview. italianoIl presente contributo analizza la relazione che intercorre tra il percorso professionale dei ricercatori universitari e le forme e i significati che questi assegnano al proprio Curriculum Vitae. L'autore si concentra nel collocare dal punto di vista teorico il dispositivo rappresentato dal Curriculum Vitae all'interno dei paradigmi governamentali istituiti dal neoliberalismo e delle relazioni sociali da essi determinati. In questo senso, l'emergere di quello che in letteratura e definito come un Self Neoliberale e particolarmente visibile all'interno delle strutture standardizzate che organizzano un "buon CV", il quale agisce in modo performante nel dare una specifica forma alle soggettivita accademiche. Dal punto di vista empirico, l'autore mette in relazione le informazioni raccolte attraverso ventiquattro interviste in profondita a ricercatori e ricercatrici precari italiani con l'analisi dei CV che gli stessi soggetti avevano inviato prima dell'intervista stessa.

We live in a historical period in which it is necessary and urgent to know and relate to stories. Today, the social function of memory is stronger and more evident than ever. The concept of memory, as well as that of recollection, is widely used, but those who resort to it are not always able to fully grasp its meaning. As a matter of fact, the educational function of memory is also expressed through narration. There is no narration and writing of oneself that does not bring within the testimony of a historical time, of a social group and of a precise epoch that reveals unusual nuances and situations, eager to be discovered and to become part of the social heritage. The oral and written narration allows narrators to feel part of a community, to feel in a "warm" place, in a comfortable area and part of a community rich in mutual interest and able to guarantee the rights of all and a reciprocal recognition. Addressing the question of the memory of a community in an era of fragility, of borders, of spaces shared more and more virtually and less physically, means to contrast isolation and the relational distance between people. Life stories provide us with descriptions and observations of how we live in a place, in a territory, in a family, in a school, in a company, in any situation in which human beings have exchanged stories and have learned from each other. The intent to collect the memories of the community, through life stories, autobiographies, arises from the need to look at the traces left by those who preceded us to better understand and face the future, that is, to pay attention to micro-stories. This contribution aims at reflecting on the educational and social value of autobiographies as important instruments for observation, investigation, analysis and restitution of new insights on the community through the educator’s role as a facilitator with autobiographical skills.

In this interview, Ruth Kluger, writer and survivor of Auschwitz, speaks of the wound of who, once alive outside the lager, has felt a “feeling of rejection” by the world that she thought it would have accepted her – as if the fault of the executioners had contaminated the victims. A separation that the survivor will live for all her life, both because, as a matter of fact, she feels to have a “double citizenship” between the alive and the dead – such that all in a sudden the normality breaks down and it gives way to the “old world” and the sensation that anything can be subtracted away – and because the witnesses, after having been rejected, they have turned into a generation of martyrs, object of a worship that can easily turn into nausea. However, the reflection on the human conditions cannot do away with the identification with what is acknowledged as similar, and for that reason a proximity is necessary.

How to explain the contradiction between, on the one hand, the decline of teaching in contemporary history, which necessarily brings about the decline of the historical event “Shoah” itself, and, on the other hand, the ever more growing attention towards the memory of the genocide of the Jews? In the past year only, ten “trains of the memory” have left Italy to take more than fifteen thousand students to Poland — thereby making our country the third country in the world as for amount of visitors of holocaust sites. Under the sign of the “duty of memory” and of an approach to Shoah more and more devoted to human rights and to moral education, most teachers prefer to focus on the visit to the places of the massacre and on the testimonies of survivals, rather than on a historical and political reconstruction of the context and of the facts.Precisely because the narrator-victims are survivors of the lagers, they are the mediators between the dark of the obscene world that they were compelled to see, and the world of the listeners: they are the human visages of a universe of victims without a name, and their stories are the key for us to question our sense of responsibility. However, with no solid historical teaching, their narration elicits only a emotive participation, it provides the impression to have fulfilled a moral duty, but it remains, as a matter of fact, incomprehensible.

The speech focuses on how disease and care are perceived and lived inside the monastic tradition. The sources, which have been used (hagiographies and monastic rules), show how in eastern monasticism, hermits and anchorites accept physical illness as a tool to reach the individual ascetic perfection, while the complex organisation of the coenobitic life introduces “diagnosis” as a new practice in order to distinguish the physical disease from the spiritual illness, and to uncover simulations. As a matter of fact, some monks pretended to be sick in order to avoid work and prayer spreading envy and disappointment inside the community. Therefore, it was necessary to create a designated room, the infirmary, not only in order to treat sick monks, but also to separate them from the others. Starting with S. Benedict, western monasticism, influenced by the Basilian tradition, accepted this kind of organisation and accorded a greater value to the care of the sick brothers, recognizing in this loving attention the ...

This paper offers a new analysis of sources as well as a new reconstruction of the events of Greek History in July and August 433 B.C. The author especially focuses (1) on the historical motives behind the change of view which led the Athenian Assembly to side not with the Corinthians, but with the Corcyraeans (here also stressing the role played by Pericles’ arguments and rhetorical ability); (2) on the Corcyraeans’ expectations of a symmachy and their negotiations with the Athenians, soon after the Assembly’s decision for the epimachy; (3) on the true strategy of Athens. It appears that the Athenians had planned to send more than ten ships to Corcyra from the very beginning. Furthermore, it was not by chance that the official instructions were «neglected» by Athenians at the Sybota: while claiming to strictly adhere to the epimachy, the Athenians practically acted as symmachoi . Athens was responsible for aggressive politics and, as a matter of fact, the fight at the Sybota put the spondai between Athenians and Corinthians officially to an end.