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The reduction of chemical inputs due to fertilizer and pesticide applications is a target shared both by farmers and consumers in order to minimize the side effects for human and environmental health. Among the possible strategies, the use of biostimulants has become increasingly important as demonstrated by the fast growth of their global market and by the increased rate of registration of new products. In this work, we assessed the effects of five bacterial strains (Pseu-domonas fluorescens Pf4, P. putida S1Pf1, P. protegens Pf7, P. migulae 8R6, and Pseudomonas sp. 5Vm1K), which were chosen according to their previously reported plant growth promotion traits and their positive effects on fruit/seed nutrient contents, on a local onion cultivar and on zucchini. The possible variations induced by the inoculation with the bacterial strains on the onion nutritional components were also evaluated. Inoculation resulted in significant growth stimulation and improvement of the mineral concentration of the onion bulb, induced particularly by 5Vm1K and S1Pf1, and in different effects on the flowering of the zucchini plants according to the bacterial strain. The present study provides new information regarding the activity of the five plant growth-promoting bacteria (PGPB) strains on onion and zucchini, two plant species rarely considered by the scientific literature despite their economic relevance.

Nello scenario delle interazioni fra gruppi culturali diversi, la relazione fra gruppi religiosi e secolari ha ricevuto nel dibattito recente un’attenzione particolare. L’interazione civile dei cittadini religiosi con i loro pari dentro e fuori le istituzioni democratiche è diventato gradualmente un problema filosofico a se stante, dominato da due modelli etici di riferimento: (i) il modello rawlsiano della subordinazione, per il quale le ragioni religiose non hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, ma possono essere temporaneamente accettate in un ruolo subordinato alle ragioni non-religiose e (ii) il modello habermasiano della traduzione, per il quale le ragioni religiose hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, ma solo attraversando un processo di traduzione in forma secolare. A partire da alcune osservazioni di Maeve Cooke, suggerisco che sia possibile derivare un terzo modello di interazione trasformativa fra cittadini religiosi e non religiosi di carattere più apertamente interculturale. Secondo questo (iii) modello dell'apertura, le ragioni religiose hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, in quanto a partire dall’interazione fra i cittadini possono rendere percepibili delle ragioni morali prima sconosciute anche a coloro che non condividono quell’appartenenza religiosa. Analogamente, le ragioni non religiose possono rendere percepibili ai cittadini religiosi delle ragioni morali prima sconosciute. In questo modello, la trasformazione avviene per un insieme di fattori anche non argomentativi che mettono in questione la natura “chiusa” ed esaustiva dell’insieme delle proprie credenze. Si mostra infine come l’applicazione del modello (iii) al campo dell’educazione interculturale ha almeno tre importanti implicazioni sul piano delle pratiche: la possibilità di pianificare interventi incentrati su esperienze di interazione interculturale trasformativa, In the scenario of interactions between different cultural groups, the relationship between religious and secular groups has received particular attention in the recent debate. The civil interaction of religious citizens with their peers inside and outside democratic institutions has gradually become a philosophical problem in its own right, dominated by two ethical models of reference: (i) the Rawlsian model of subordination, for which religious reasons they do not have a valid justification role within the public debate, but can be temporarily accepted in a role subordinated to non-religious reasons and (ii) the Habermasian model of translation, for which religious reasons have a valid justification role within the public debate, but only through a process of translation into a secular form. Starting from some observations by Maeve Cooke, I suggest that it is possible to derive a third model of transformative interaction between religious and non-religious citizens that is more openly intercultural. According to this (iii) model of openness, religious reasons have a valid justification role within the public debate, since starting from the interaction between citizens they can make perceptible moral reasons previously unknown even to those who do not share that religious affiliation. Likewise, non-religious reasons can make moral reasons previously unknown to religious citizens perceptible. In this model, the transformation takes place through a set of factors, including non-argumentative ones, which call into question the "closed" and exhaustive nature of the totality of one's beliefs. Finally, I show how the application of the (iii) model to the field of intercultural education has at least three important implications in terms of practices: the possibility of planning interventions focused on experiences of intercultural transformative interaction even without adopting a strong teleological premise; the enhancement of non-argumentative elements within education

Nel volume un gruppo di studiosi di filosofia e pedagogia si interroga sulla natura delle relazioni interculturali e porta alla luce le domande di fondo che accompagnano i processi educativi: qual'è il rapporto fra identità individuale e contesto culturale? E' davvero possibile andare oltre il proprio orizzonte culturale e diventare capaci di relazioni interculturali? Ci sono vie dell'integrazione che non comportino necessariamente l'assimilazione?

Nello scenario delle interazioni fra gruppi culturali diversi, la relazione fra gruppi religiosi e secolari ha ricevuto nel dibattito recente un’attenzione particolare. L’interazione civile dei cittadini religiosi con i loro pari dentro e fuori le istituzioni democratiche è diventato gradualmente un problema filosofico a se stante, dominato da due modelli etici di riferimento: (i) il modello rawlsiano della subordinazione, per il quale le ragioni religiose non hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, ma possono essere temporaneamente accettate in un ruolo subordinato alle ragioni non-religiose e (ii) il modello habermasiano della traduzione, per il quale le ragioni religiose hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, ma solo attraversando un processo di traduzione in forma secolare. A partire da alcune osservazioni di Maeve Cooke, suggerisco che sia possibile derivare un terzo modello di interazione trasformativa fra cittadini religiosi e non religiosi di carattere più apertamente interculturale. Secondo questo (iii) modello dell'apertura, le ragioni religiose hanno un ruolo di giustificazione valido all’interno del dibattito pubblico, in quanto a partire dall’interazione fra i cittadini possono rendere percepibili delle ragioni morali prima sconosciute anche a coloro che non condividono quell’appartenenza religiosa. Analogamente, le ragioni non religiose possono rendere percepibili ai cittadini religiosi delle ragioni morali prima sconosciute. In questo modello, la trasformazione avviene per un insieme di fattori anche non argomentativi che mettono in questione la natura “chiusa” ed esaustiva dell’insieme delle proprie credenze. Si mostra infine come l’applicazione del modello (iii) al campo dell’educazione interculturale ha almeno tre importanti implicazioni sul piano delle pratiche: la possibilità di pianificare interventi incentrati su esperienze di interazione interculturale trasformativa, In the scenario of interactions between different cultural groups, the relationship between religious and secular groups has received particular attention in the recent debate. The civil interaction of religious citizens with their peers inside and outside democratic institutions has gradually become a philosophical problem in its own right, dominated by two ethical models of reference: (i) the Rawlsian model of subordination, for which religious reasons they do not have a valid justification role within the public debate, but can be temporarily accepted in a role subordinated to non-religious reasons and (ii) the Habermasian model of translation, for which religious reasons have a valid justification role within the public debate, but only through a process of translation into a secular form. Starting from some observations by Maeve Cooke, I suggest that it is possible to derive a third model of transformative interaction between religious and non-religious citizens that is more openly intercultural. According to this (iii) model of openness, religious reasons have a valid justification role within the public debate, since starting from the interaction between citizens they can make perceptible moral reasons previously unknown even to those who do not share that religious affiliation. Likewise, non-religious reasons can make moral reasons previously unknown to religious citizens perceptible. In this model, the transformation takes place through a set of factors, including non-argumentative ones, which call into question the "closed" and exhaustive nature of the totality of one's beliefs. Finally, I show how the application of the (iii) model to the field of intercultural education has at least three important implications in terms of practices: the possibility of planning interventions focused on experiences of intercultural transformative interaction even without adopting a strong teleological premise; the enhancement of non-argumentative elements within education

Arbuscular mycorrhizal fungi (AMF) colonize the roots of most terrestrial plant species, improving plant growth, nutrient uptake and biotic/abiotic stress resistance and tolerance. Similarly, plant growth promoting bacteria (PGPB) enhance plant fitness and production. In this study, three different AMF (Funneliformis mosseae, Septoglomus viscosum, and Rhizophagus irregularis) were used in combination with three different strains of Pseudomonas sp. (19Fv1t, 5Vm1K and Pf4) to inoculate plantlets of Fragaria x ananassa var. Eliana F1. The effects of the different fungus/bacterium combinations were assessed on plant growth parameters, fruit production and quality, including health-promoting compounds. Inoculated and uninoculated plants were maintained in a greenhouse for 4 months and irrigated with a nutrient solution at two different phosphate levels. The number of flowers and fruits were recorded weekly. At harvest, fresh and dry weights of roots and shoots, mycorrhizal colonization and concentration of leaf photosynthetic pigments were measured in each plant. The following fruit parameters were recorded: pH, titratable acids, concentration of organic acids, soluble sugars, ascorbic acids, and anthocyanidins; volatile and elemental composition were also evaluated. Data were statistically analyzed by ANOVA and PCA/PCA-DA. Mycorrhizal colonization was higher in plants inoculated with R. irregularis, followed by F mosseae and S. viscosum. In general, AMF mostly affected the parameters associated with the vegetative portion of the plant, while PGPB were especially relevant for fruit yield and quality. The plant physiological status was differentially affected by inoculations, resulting in enhanced root and shoot biomass. Inoculation with Pf4 bacterial strain increased flower and fruit production per plant and malic acid content in fruits, while decreased the pH value, regardless of the used fungus. Inoculations affected fruit nutritional quality, increasing sugar and anth

Intercultural education considers the dialogue between people from different cultures as an opportunity to build community. In this chapter, the author investigates the potential of Philosophy for Communities (p4c) from an intercultural perspective by focusing on the topics of discussion, the features used and the contexts in which it could be used.

L'idea di comunità è centrale nel dibattito filosofico recente. In molteplici percorsi di indagine, le comunità compaiono come fonti di discorsi che veicolano significati, come contesti di pratica sociale e come strutture di autorità. La Philosophy for Communities, essendo una strategia di comprensione, pratica e trasformazione, stimola interazioni fra tutte queste dimensioni., The idea of community has been central in the recent philosophical debate. In several lines of inquiry, communities appear as either sources of meaningful discourses, contexts of practices and structures of authority. As a strategy of understanding, practice, and transformation, Philosophy for Communities stimulates interactions between all these dimensions.

Articolo il mio ragionamento in otto brevi passaggi argomentativi, proponendomi di riflettere dapprima intorno alla necessità – per un uso pubblico della ragione – del darsi non soltanto di uno “spazio pubblico”, ma pure della presa in carico di una “durata pubblica” (§I); quindi intorno alla sfida che proprio la necessaria presa in carico di una durata pubblica rappresenta per il cristianesimo (§II).