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Journal articles on the topic 'Caritas italiana'
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Pajardi, Daniela, Monia Vagni, Viviana La Spada, and Serena Cubico. "International Cooperation in Developing Countries: Reducing Fatalism and Promoting Self-Efficacy to Ensure Sustainable Cooperation." Sustainability 12, no. 2 (January 10, 2020): 547. http://dx.doi.org/10.3390/su12020547.
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International cooperation projects aim to support populations in developing countries or affected by emergency situations and to promote their wellbeing in a coherent way and in line with the 10th Sustainable Development Goal and with the principles of the psychology of sustainability and sustainable development. This study analyzed the ways in which such projects influence two psychosocial variables, fatalism and self-efficacy, which are of great importance in determining the attitude of people to promoting change and improving their living conditions by themselves. The sample (N = 510) consists of adult users of Caritas Italiana projects in developing countries, namely, 161 individuals in Argentina, 123 in Bosnia, 96 in Sierra Leone, and 130 in Sri Lanka. The results indicate that the very fact of being involved in cooperation projects, both economic welfare and social promotion projects, favors a reduction in fatalistic attitudes and that greater perception of self-efficacy predicts a reduction in fatalism. Specific effects are presented in relation to the different cultures, and education levels of the countries analyzed.
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Fassino, S., A. Ferrero, P. L. Marchesi, and M. Mazzone. "Volontariato e assistenza a pazienti affetti da AIDS. Annotazioni su un gruppo di formazione per volontari." Medicina e Morale 40, no. 2 (June 30, 1991): 283–92. http://dx.doi.org/10.4081/mem.1991.1144.
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In relazione alle complesse dinamiche psico-sociali in cui i soggetti HIV positivi ed i pazienti di AIDS sono coinvolti, viene segnalata la necessità di un'adeguata preparazione specifica di tutto il personale d'assistenza: ci si sofferma nel caso particolare su quella degli operatori che presentano il loro servizio presso le associazioni del volontariato organizzato. Viene al proposito fatto riferimento ad un corso-pilota della durata di quattro mesi organizzato dalla Caritas di Torino in collaborazione con la II Cattedra di Clinica Psichiatrica dell'Università di Torino e la Società Adleriana Italiana Gruppi e Analisi. Il progetto formativo di questo corso si articola in due momenti distinti. Il primo è costituito dalla possibilità di fornire ai futuri operatori informazioni adeguate, mediante una serie di lezioni sui vari aspetti del problema AIDS. Il secondo momer to formativo si articola nei lavori susseguenti ad ogni lezione, attraverso incontri in piccoli gruppi (10-12 persone) eterocentrati sul compito, che consiste nel dover discutere sui vari aspetti della comunicazione col paziente, sotto la guida di due conduttori, e per la durata di circa un'ora. Si ritiene in sintesi che solo attraverso una partecipazione critica ed almeno sufficientemente consapevole i volontari possano svolgere il difficile compito di stare vicini ai malati di AIDS in una relazione di solidarietà autentica.
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HOLOVKO L. V. and L. E. KOROLYK-BOYKO. "Ukrainian Refugees in Italy: Activities and Assistance of Caritas and «MIST-IL PONTE» Association." Demography and social economy, no. 4 (December 21, 2022): 75–89. http://dx.doi.org/10.15407/dse2022.04.075.
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The relevance of the article is due to the need to create comfortable conditions for Ukrainian refugees in their places of temporary residence in Italy. Since the full-scale invasion of the territory of Ukraine by Russian troops, during February-July 2022, 288 refugees arrived in the city of Gubbio, region of Umbria, most of them women aged 30-45 and minor children. The article reveals the role of the cohesion of the local population, the Ukrainian diaspora, the consolidation of the efforts of state bodies and the informal sector. The purpose of the article is to determine the socio-demographic characteristics of Ukrainian refugees who turn to Caritas and the association “MIST-IL PONTE” in Gubbio for help. In the course of the research, general scientific methods were used: face-to-face survey, analysis, synthesis, generalization. The novelty is the opinion of Ukrainian refugees about the activities of Caritas in cooperation with the association “MIST-IL PONTE” determined for the first time, on the basis of a developed questionnaire. The significance of the Italian government’s support for Ukraine and its refugees has been revealed, in particular on the issues of providing Ukrainian refugees with the temporary protected status, a high level of necessary social, educational and medical services. The results of the survey of Ukrainian refugees, which were taken into account by Caritas and the association “MIST-IL PONTE” in their further work, were analyzed. Minor problems encountered by Ukrainian refugees during their stay in Italy and their causes are identified. The priority of creating comfortable living conditions, receiving social, including educational, services is substantiated, since a significant part of refugees are minors of preschool and school age. Focused attention on the fact that the development and implementation of various thematic activities by the “MIST-IL PONTE” association with the participation of Ukrainian refugees, especially children, contributes to the recovery of their psychological state, rapid adaptation to society, learning the Italian language, culture, customs and traditions of the local population and indicates the solidarity of the Italian people in supporting Ukraine in the fight against the Russian aggressor. The reasons why refugees intend to stay in Italy have been established. Some of them plan to return in a couple of months, and others - after the end of the war in Ukraine. In general, most Ukrainians have already returned. The variety of services received, the constant assistance of Caritas and the professionalism of its volunteers are highly rated by Ukrainian refugees. Caritas in Gubbio operates in 8 parishes, where it has its branches. Thanks to the functioning of the national web-platform, a single registration database has been created, which contains general information about persons, their status and needs. This specificity of activity ensures the provision of high-quality and quick assistance to everyone who is registered.
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DE SÁ DE ARAÚJO NETO, JOSÉ. "A pós-modernidade, o Pensiero Debole e o cristianismo não religioso segundo Gianni Vattimo." Revista DIAPHONÍA 9, no. 1 (February 22, 2023): 155–65. http://dx.doi.org/10.48075/rd.v9i1.30675.
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Resumo: O presente trabalho pleiteia abordar a pós-modernidade segundo o pensamentodo filósofo italiano Gianni Vattimo. Analisamos o que o autor compreende por pensierodebole e as características de uma nova ontologia, a qual se afirma enquanto se abre para asdiversas possibilidades de manifestação das diferenças, a liberação dos dialetos e alibertação das metáforas, em uma sociedade de comunicação generalizada. Interpretando ospensamentos de Friedrich Nietzsche e Martin Heidegger, juntamente com a sua própriaconsideração sobre κενοσις e caritas, G. Vattimo analisa a pós-modernidade e a retomada daquestão fundamental esquecida ao longo da história do pensamento ocidental: a questão doser. Por fim, voltar-nos-emos para a concepção de um cristianismo não religioso.
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Gonçalves, Paulo Sérgio Lopes, and Felipe de Queiroz Souto. "Pós-Deus: cristianismo e hermenêutica no pensamento de Gianni Vattimo." Pesquisas em Teologia 4, no. 8 (December 30, 2021): 194–212. http://dx.doi.org/10.46859/pucrio.acad.pqteo.2595-9409.2021v4n8p194.
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Objetivamos neste artigo apresentar Deus conforme a designação da hermenêutica niilista de Gianni Vattimo, para superar o Deus da “metafísica objetivista” e designar um movimento de amizade de Deus com a humanidade, presente na convivência fraterna entre os seres humanos. Esse objetivo se justifica no fato de o filósofo italiano propiciar o pensar sobre Deus na pós-modernidade a partir da sentença nietzscheniana da “morte de Deus” e do projeto heideggeriano de “superação da metafísica”, trazendo à tona uma concepção de um Deus cristão que emerge da experiência histórica da presença caritativa ou amorosa de Deus na história humana. Para atingir esse objetivo, tomamos algumas obras do mencionado filósofo italiano e apresentamos os conceitos de pensiero debole e de pós-modernidade, expomos a “Idade do Espírito” como uma idade da liberdade, em que o cristianismo se liberta das amarras arbitrárias, dogmatistas e moralistas para ser um cristianismo concentrado na caritas, movimentando-se em torno dela. Em seguida, descrevemos analiticamente o “Deus ornamento”, de vertente estética e teor poético, que busca explicitar a sua elevação desde a elevação do humanum.
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DeStefanis, B., and A. G. Lucia. "Italian Aid in Qorioley Refugee Camps, Somalia." Prehospital and Disaster Medicine 1, no. 3 (1985): 302–4. http://dx.doi.org/10.1017/s1049023x00065912.
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AbstractItalian physicians who, from Oct. 1979 to April 1981 directed an emergency medical team in the Ogaden refugee camps of the Qorioley district of Somalia, report on location, general set-up, vital statistics, health aspects, water and food supply, sanitation, disposal of waste matter, health hazards, spread and control of diseases, health education, and planning of health services and health teams.Invited by the Caritas of Somalia and the United Nations High Commissioner for Refugees (UNHCR) office in Mogadishu, Somalia, from October 15, 1979 to December 31, 1980, two Italian medical teams of the Associazione Universitaria per la Cooperazione Internazionale (AUCI) worked among the Ogaden Refugees in 3 camps of the Qorioley District, lower Shabelli Region of Somalia. Each team consisted of one physician and 2 registered nurses. The Qorioley district, about 140 km SW of Mogadishu, has high day-time temperatures and high humidity throughout the year. The day to night temperature gradients are high. Strong winds are blowing to and from the Indian Ocean.The 3 camps had been set up in the bush, on the right bank of the Shabelli river, about 8 km NW of Qorioley Town. The refugees in these camps were of Somali extraction and of Muslin culture and religion. They were housed in large military tents, aqal (round roofed skin covered hut of nomads), “mundul” (circular grass-thatched hut built around a central pole) and “arysh” (rectangular hut, corrugated iron tile roofs), aggregated at a very high density. More than 5000 people lived on one hectar. It was so crowded lhat there was no more space than 1.5 m2 of shelter per person. They lacked all hygienic services.Each camp had a food storage hut (mud walled with corrugated iron roof) and 2-3 water collection ponds, fed from the river. At the time of our arrival, two “arysh” with a total of 20 beds were in use for non-ambulatory patients. Scattered in the camps there were 6 “medical posts.”
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Rivella, Mauro. "Financiación de la Iglesia. El modelo italiano." Ius Canonicum 48, no. 95 (December 20, 2017): 13–23. http://dx.doi.org/10.15581/016.48.14178.
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Después de la revisión de 1984 de los Pactos Lateranenses, se inauguró en Italia un sistema de financiación de la Iglesia que básicamente depende de que cada contribuyente determine anualmente el destino del ocho por mil del impuesto sobre la renta de las personas físicas. Se puede optar en favor de la Iglesia católica, el Estado u otras cinco confesiones religiosas que tienen Acuerdo suscrito con el Estado italiano. La parte correspondiente a los contribuyentes que no hayan expresado su elección, se distribuye siguiendo la misma proporción de los que sí la han expresado. Todo el dinero que la Iglesia reciba ha de ser destinado al culto, el sostenimiento del clero y las obras de caridad. Además es necesaria una rendición de cuentas anual. Junto a esta forma de financiación está previsto también un beneficio fiscal para las ofrendas libremente realizadas por los fieles para el sostenimiento del clero. Este sistema de financiación de la Iglesia, inaugurado a partir de 1984, garantiza a la Iglesia los medios para su normal funcionamiento.
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Locatelli, Sofia. "«Nation Ponentina» de Venecia. Rastros de la presencia de la comunidad sefardí en el Antiguo Cementerio Judío del Lido." Meldar: Revista internacional de estudios sefardíes, no. 4 (December 15, 2023): 91–112. http://dx.doi.org/10.46661/meldar.8461.
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La comunidad sefardí de Venecia dejó rastros en la cultura, la literatura y las tradiciones del pueblo judío de la Laguna. Esta herencia se encuentra también en el Antiguo Cementerio Judío del Lido: las lápidas sefardíes destacan no solo por su estilo arquitectónico, sino también por la escritura sefardí, los epitafios bilingües y los escudos de armas grabados sobre la piedra. Los sefardíes, que representaron un importante recurso en la economía y en el comercio de la ciudad, instituyeron también una cofradía de caridad, cuyo estatuto bilingüe (portugués-italiano) fue publicado en 1712. El estudio de las lápidas y de las fuentes documentales nos permite reconstruir la vida y los acontecimientos de los miembros de la comunidad y también comprender aspectos importantes de la cultura literaria, artística y lingüística de los judíos sefardíes en la diáspora.
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Farina, A., F. Giacomazzi, and S. Andreotti. "Observations on the foraging behaviour of the blackcapSylvia atricapilla(L.) and the Italian sparrowPasser domesticus italiae(Vieill.) at the fruit of theFicus caricaL." Ethology Ecology & Evolution 2, no. 3 (September 1990): 308. http://dx.doi.org/10.1080/08927014.1990.9525440.
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Leyton A., Patricio, and Zenobio Saldivia M. "La física en la Expedición Malaspina (1789-1794): ideología, práctica y experimentación." Intersticios Sociales, no. 10 (September 1, 2015): 32. http://dx.doi.org/10.55555/is.10.85.
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Se sostiene tradicionalmente que la física es la ciencia que estudia los estados de la materia y que procura explicar de manera racional los fenómenos naturales mediante el uso de complejas ecuaciones matemáticas. No obstante, consideramos que esta ciencia puede tener otros usos más allá del mero y objetivo estudio de la realidad natural. Este fue el caso de la expedición científica española, al mando del navegante y científico italiano Alejandro Malaspina, la cual recorrió los dominios de ultramar de la Corona española entre los años 1789 a 1794 y efectuó trabajos científicos en diversas disciplinas, siendo la física una de ellas. En este sentido, la física en la comisión hispana tuvo carices de tipo ideológico, práctico y teórico-experimental. El primero fue dado por el vínculo de esta ciencia con aspectos políticos, civilizatorios y de prosperidad nacional, los que estaban en directa concordación con el ethos de la Ilustración europea. El segundo, en tanto, estuvo en directa relación con los trabajos propiamente científicos; vale decir que se analiza la física en concordancia con el uso de instrumentos científicos, la medición y cuantificación de fenómenos de la naturaleza y el empleo de una metodología de acuerdo con la ciencia del siglo xviii. Por último, el aspectoteórico-experimental estaba condicionado por las explicaciones de tipo físico y teórico que se dieron a ciertos elementos de la naturaleza y por la elaboración de experimentos y experiencias sobre los estados de la materia, mientras transcurrió el viaje por el Océano Atlántico y el Océano Pacífico.
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López Casquete de Prado, Manuel. "El sentido del don." Revista de Fomento Social, September 30, 2015, 293–301. http://dx.doi.org/10.32418/rfs.2015.278.1584.
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La nota presente una reflexión sobre el concepto del don en relación con los de reciprocidad y de gratuidad, desde una perspectiva antropológica, sin descuidar la dimensión social. El autor pone en relación la lógica del don («dar desde la reciprocidad») con la corriente italiana de la “Economía civil”, así como con la reflexión ética desde la «razón cordial», que en última instancia se refiera también a la precepción de la alteridad como don, reflexión presenta en el pensamiento social cristiano reciente, como es el caso de la encíclica de Papa Ratzinger Caritas in veritate. La nota concluye vinculando la lógica del don con la obligación sentida y querida por la persona.
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Milicevic, Vesna, Giampaolo Colavita, Marta Castrica, Sabrina Ratti, Antonella Baldi, and Claudia M. Balzaretti. "Risk assessment in the recovery of food for social solidarity purposes: preliminary data." Italian Journal of Food Safety 5, no. 4 (November 15, 2016). http://dx.doi.org/10.4081/ijfs.2016.6187.
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The most recent study, conducted by Politecnico of Milan, on food surplus management in Italy, entitled <em>Surplus Food Management Against Food Waste</em>, shows that in the Italian food supply chain, the food surplus is around to 5.5 million tons/year, and the amount of food wasted is around to 5.1 million tons/year. During 2015, the charitable organizations (COs) belonging to Italian Food Bank Network, active in recovering and distributing food for social solidarity’s purposes, reused 381.345 tons of food from 2.292 donors. The main supplying sources of the Banco Alimentare Network are: food industries, organized large-scale retail trade and collective catering service. The aim of this study was to analyze several aspects of the food surplus recovery thanks to the collaboration with the Fondazione Banco Alimentare Onlus (FBAO) and Caritas Italiana. In particular, two main features were analyzed in the food recovery chain: i) the microbiological profiles of specific food categories recovered from catering service with the aim to evaluate their conformity in relation to food safety and process criteria. For this purpose 11 samples were analyzed in four different moments: -‐ T0: same day of the collection; -‐ T1: after four hours of storage at 4°C; -‐ T2: 24 hours from the collection (storage at 4°C); -‐ T3: after four days at frozen storage (-18°C). For all samples several were investigated microbiological parameters: enumeration of <em>Mesophilic aerobic bacteria</em> (AFNOR 3M 01/1-09/89), enumeration of <em>Enterobacteriaceae</em> (AFNOR 3M 01/06-09/97), enumeration of <em>E. coli</em> (AFNOR 3M 01/08-06/01), enumeration of coagulase-positive <em>Staphylococci</em> AFNOR 3M 01/ 9-04/03 A), enumeration of <em>Bacillus cereus</em> (UNI EN ISO 7932:2005), research of <em>Salmonella</em> spp. (UNI EN ISO 6579 (2008b) and research of <em>Listeria monocytogenes</em> (AFNOR BRD 07/4-09/98 (AFNOR, 2010a)). Furthermore, ii) the volunteer’s knowledge on the correct hygienic procedures during the recovery, were evaluated by the 71 questionnaires with the aim to prevent foodborne diseases. The results show that the recovery of surplus from catering service and their reuse at COs should be planned with correct procedures, and the volunteer’s knowledge on the hygienic aspects appear to be a critical point. The recovery and the charitable activities require an appropriate assessment and careful risk analysis, in order to manage the complexity of no profit organization.
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Campisi, C., and A. Cariati. "IN MEMORIAM." Lymphology 52, no. 4 (January 24, 2020). http://dx.doi.org/10.2458/lymph.4644.
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Pusceddu, Antonio Maria. "The Moral Economy of Charity: Advice and Redistribution in Italian Caritas Welfare Bureaucracy." Ethnos, February 23, 2020, 1–20. http://dx.doi.org/10.1080/00141844.2019.1687538.
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Corridore, Denise, Fabrizio Guerra, Domitilla Di Thiene, Guido Giordano, Luigi Baggi, Roberto Santopadre, and Livia Ottolenghi. "Meeting the Oral Health Needs of Immigrants: National Public Health Services Vs. Charitable Volunteer Services In Rome, Italy." Italian Journal of Public Health 9, no. 1 (March 31, 2012). http://dx.doi.org/10.2427/5633.
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Background: oral health is an important aspect of well-being. In Italy immigrants can have differentaccess to health care services, and can opt for the national Health Service (nHS) and/ or private non- profithealth care organizations. The purpose of this study was to develop an instrument to evaluate oral healthin the immigrant population of rome and to investigate the differences between two different types of ser-vices: the First observation unit at the department of oral and Maxillo Facial Sciences, at the “Sapienza”university of rome (a nHS affiliate), and a charitable organization, the caritas dental center (cdc).MeTHodS: a multiple-choice questionnaire was administered between the last trimester of 2006 and thefirst trimester of 2007. a chi square analysis was performed and the level of significance was set at p<0.05.reSulTS: The sample was composed of 250 people, of which 100 were patients of the cdc and 150 werepatients of the nHS. The percentage of non-Italians was 80% (n=80) in the cdc sample, and only 16%(n=25) in the nHS sample. In the cdc, definitive resolving therapies, such as tooth extractions, prevailed(60% v’s 47% nHS; p=0.033). In addition, the frequency of consumption of sugary foods and drinks wassignificantly higher among cdc patients (31% reported to consume these over 9 times a day) compared tonHS patients (11% reporting this consumption).dIScuSSIon: The study shows a substantial under using of the national Health Service for oral healthcare needs by the immigrant population. The particular composition of the sample, with a high prevalencebeing of romanian nationality, might reflect specific conditions of this nationality. The results showedthat immigrants were satisfied with the health care even though they encountered difficulties in terms oflevel of communication .
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Hoevel, Carlos. "Economía e instituciones en el pensamiento de Antonio Rosmini: coincidencias y diferencias con la tradición liberal." REVISTA PROCESOS DE MERCADO, March 19, 2021, 227–52. http://dx.doi.org/10.52195/pm.v6i2.295.
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Antonio Rosmini (1797-1855), verdadero gigante del pensamiento, permaneció incomprensible y asombrosamente oculto para el lector general durante casi un siglo y medio. La obra del «roveretano» —como se llama a Rosmini por su nacimiento en Rovereto, al norte de Italia— sufrió el conflicto del penoso parto de la modernidad dentro del seno de la Iglesia y la cultura católicas del siglo XIX. Sus casi cien tomos —que van desde la Metafísica hasta la Economía pasando por la Antropología, la Ética, el Derecho y la Política— fueron objeto de numerosos estudios predominantemente italianos, durante la segunda mitad del siglo XIX y todo el siglo XX. Así, su obra está comenzado a ser realmente descubierta para el mundo entero en este principio del siglo XXI.
Pero, ¿por qué traemos a colación a este filósofo católico en relación al tema de economía e instituciones? En primer lugar, porque, a diferencia de muchos católicos de la era moderna, Ros-mini no compartió un ideal medieval-corporativo de la sociedad ni rechazó todos los cambios introducidos por la modernidad, especialmente el papel cada vez más importante de la economía, del mercado y de la nueva ciencia de la economía política. En efecto, Rosmini fue un pensador católico sui generis que no podría de ningún modo ser clasificado entre quienes consideraban despectivamente estos resultados de la modernidad como meros productos de una mentalidad burguesa o utilitarista. Si bien respetó y amó la tradición, no compartió la visión de los católi-cos tradicionalistas que sostenían la oposición esencial entre las realidades económicas y el ideal religioso de la vida. Pero tam-poco podría ser ubicado entre los católicos «sociales» que siem-pre vieron al mercado como enemigo irreconciliable de la justi-cia social y de la caridad cristiana. Rosmini fue uno de los primeros grandes pensadores católicos que, en pleno lanzamiento de la era industrial y de la nueva economía política, y después de los casi dos siglos transcurridos desde el último gran proyecto de ética económica cristiana de la escolástica española, encaró un proyecto de síntesis e integración entre las esferas de la economía, la ética y la religión en perspectiva moderna.