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La Tavola Rotonda mette a confronto alcuni aspetti dei “clerici vagantes”, interpretati come intellettuali ma anche come espressione di una cultura dell’apertura all’e-sterno e quindi come rifiuto della chiusura al nazionalismo e alla patria. Ciò viene sviluppato da quattro autori secondo modalità specifiche. Fulvio Salimbeni definisce e interpreta i “cle-rici vagantes” come fenomeno dell’Europa medievale di intellettuali (studenti universitari e professori) che passano per le tante istituzioni universitarie, dando luogo a una nuova cultura fondata sugli incontri tra il portatore di differenti carismi ed elaborata dalla scoperta e dalla sintesi tra lingue e culture (latina, greca, araba, ebraica). L’autore d’altro canto sottolinea la ricchezza dagli apporti dal Medioevo che verrà chiuso dalla successiva modernità plasmata dalla chiusura nel nazionalismo e dall’enfasi sulla patria nei secoli dal Seicento in poi. L’autore sottolinea la possibilità della ripresa dallo spirito di apertura nei tempi attuali con la circolazione europea e mondiale di studenti e professori che favoriscono il dialogo (Programmi Socrates ed Erasmus). Hassan Dalafi evidenzia il ruolo degli intellettuali nel mondo arabo-persiano fino al Trecento. Questi diffondono una circolazione di studenti e professori per le Madrase e per le tante corti di regnanti. Con ciò svolgendo due ruoli di formazione delle nuove classi di intellettuali e di formazione delle classi dominanti nelle corti con raffinate “di-sputationes”. Alessandro Vitale sottolinea che la mobilità del pensiero richiede una capacità di essere liberi, e quindi di avere sviluppato il coraggio della liberta. E il “clericus vagans”, per essere tale, ha bisogno di libertà, ma vivere questa richiede quel coraggio che a volte non c’è, ed anzi la libertà fa paura, e ciò capita quando il nazionalismo cristallizza e istituzio-nalizza proprio questa paura della libertà. L’autore sviluppa tale dimensione prendendo in considerazione la situazione dell’uscita dal totalitarismo comunista dei paesi dell’est Europa che a cavallo del Ventesimo secolo e l’inizio del Ventunesimo secolo cercano di fare. L’autore problematizza questo discorso tra paura e coraggio della libertà di uscire dal totalitarismo a seconda che un paese l’abbia vissuto per un lungo periodo o per breve tempo. Moni Ovadia introduce il concetto di esilio per comprendere un’altra dimensione della libertà e del viaggio nella terra del pensiero ma anche nel viaggio nel deserto in cui i confini sono molto mobili. L’autore sviluppa tale discorso ricorrendo alla Bibbia e al dialogo di Abramo e il popolo ebreo con il Santo Benedetto (che è Dio per gli ebrei) che è sempre molto attento a dire che la “terra è mia”, e quindi affermando che la terra promessa non è la terra del nazionalismo (e della stabilità), ma questa terra promessa in realtà è la terra dello straniero, del pensiero, del viaggio, della libertà. Tale lettura del continuo viaggio lo ritroviamo nel Medioevo, sotto le diverse forme ed è comune all’intellettuale ebreo e dei “clerici vagantes”, ma anche in succes-sive epoche l’intellettuale ebreo vive l’esperienza della “glorificazione dell’esilio condiviso con altri popoli come gli armeni, i curdi, i palestinesi, e vi continua queste eredità del viaggio e del movimento”. The Round Table explores a number of features of the clerici vagantes, seen here not only as intellectuals but as an expression of a culture of openness to the outside and thus as a rejection of the closure that is nationalism and the homeland. Four authors develop the idea in their own ways. Fulvio Salimbeni defines and interprets the clerici vagantes as a medieval European phenomenon of intellectuals (university students and professors) whose travels encompassed many universities, giving rise to a new culture based on encounters be-tween the bearers of different vocations and developed by the discovery and synthesis of languages and cultures (Latin, Greek, Arabic and Hebrew). He emphasises the richness of the medieval movement, which was subsequently negated by the advent of modernity and distorted by the closure of nationalism and the exaltation of the homeland from the 17th century onwards. The author points to the possible revival of that spirit of openness in the present day through the movement around Europe and the world of students and teachers who foster dialogue (the Socrates and Erasmus programmes). Hassan Dalafi highlights the role of intellectuals in the Arab-Persian world up to the 14th century, in which students and teachers circulated among the madrassas and royal courts. In this capacity they educated new generations of intellectuals and the ruling classes at court with their refined disputationes. Alessandro Vitale points out that the mobility of thought requires an ability to be free, and thus to have acquired the courage of freedom. And to be what he was, the clericus vagans needed not only freedom but the capacity to live it to the full, which requires a courage some-times absent – freedom can become daunting, which is what happens when nationalism crystallises and institutionalises a fear of freedom. The author develops this argument in the context of eastern European countries as they stug The Round Table explores a number of features of the clerici vagantes, seen here not only as intellectuals but as an expression of a culture of openness to the outside and thus as a rejection of the closure that is nationalism and the homeland. Four authors develop the idea in their own ways. Fulvio Salimbeni defines and interprets the clerici vagantes as a medieval European phenomenon of intellectuals (uni-versity students and professors) whose travels encompassed many universities, giving rise to a new culture based on encounters between the bearers of different vocations and developed by the discovery and synthesis of languages and cultures (Latin, Greek, Arabic and Hebrew). He emphasises the richness of the medieval movement, which was subsequently negated by the advent of modernity and distorted by the closure of nationalism and the exaltation of the homeland from the 17th century onwards. The author points to the possible revival of that spirit of openness in the present day through the movement around Europe and the world of students and teachers who foster dialogue (the Socrates and Erasmus programmes). Hassan Dalafi highlights the role of intellectuals in the Arab-Persian world up to the 14th century, in which students and teachers circulated among the madrassas and royal courts. In this capacity they educated new generations of intellectuals and the ruling classes at court with their refined disputationes. Alessandro Vitale points out that the mobility of thought requires an ability to be free, and thus to have acquired the courage of freedom. And to be what he was, the clericus vagans needed not only freedom but the capacity to live it to the full, which requires a courage sometimes absent – freedom can become daunting, which is what happens when nationalism crystallises and institutionalises a fear of freedom. The author develops this argument in the context of eastern European countries as they struggled to emerge from decades of communist dictatorship at the turn of the century. The author posits the length of time spent under totalitarianism as a discriminating factor between the fear and courage of freedom. Moni Ovadia introduces the concept of exile to encompass another dimension of freedom and travel in the land of thought, also a journey into a desert whose borders are highly mobile. He develops these ideas by resorting to the Bible. In the dialogue of Abraham and the Jewish people with God, the latter is at pains to point out that the “land is mine” – an assertion that the promised land is not the land of nationalism (or stability), but is in fact the land of the foreigner, of thought, of travel, of freedom. Such an interpretation of continuous travel reappears in medieval times in various forms and is common to the Jewish intellectual and the clerici vagantes; but in subsequent periods Jewish intellectuals also experienced the “glorification of exile shared with other peoples, such as Armenians, Kurds and Palestinians, and this heritage of travel and movement continues”.

The romance of leadership is over. So is the romance of followership. Indeed, followers are notpassive as they used to be considered. The majority of the scholars underline their active rolein the creation of the relationship with the leader. This is why when it comes to toxic leadership;the leader is not the only one to blame. Actually, followers are equally responsible for themaintenance and even the creation of toxicity in an organization context. Padilla et al. (2007)argue that toxic leadership comes from the interaction of a toxic leader, susceptible followersand a conducive environment.This research paper focuses on the interaction of two of these components: susceptiblefollowers and the conducive environment. The aim is to understand the role of the influence ofthe environment on decision making in a first time. Then, how individuals, under pressure whenit comes to decision making are more likely to maintain or foster toxicity.After a deep digging into the psychological and sociological mechanisms which are at the basisof the following process, this paper ends by a reflection on human being’s relation withfreedom.