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Nonviolent words. Introduction to a glossary for ... Nonviolent words. Introduction to a glossary for a Capitinian lexicon Daniele TAURINO Abstract. Aldo Capitini (1899-1968) is the most important philosopher for the nonviolence in Italy. In this article I will try to write a brief philosophical introduction about his complex thought, focusing on Capitini’s peculiar use of language. By throwing the proposal of a Capitinian Lexicon, here I’ll speak about three coordinates of Capitini’s philosophy: nonviolence, persuasion, co- presence. In my opinion these coordinates give the idea of revolutionary scope of his thought: trying to clarify the meaning of these terms is essential for the understanding of its influence and to imagine future researches and nonviolent actions. Keywords: nonviolence, persuasion, co-presence, Pietro Pinna. Who assures you that I have a present lifestyle. For me, it was not a nonviolent nature? It seems to me simply study of an author, in which that I have a thousand violent instincts, you analyze ideas or concepts, but a and I often feel ready to fight back source of meaning for the personal violently. However, I started from existence – and its enhancement. So, long time to work in order to curb the I liked the possibility that the journal violence inside me [...] This means Polis gives to its readers more that nonviolence is a persuasion knowledge about Capitini’s nonvio- supposed to work inside of us, and lent perspective and influence outside that it’s not instinctive. For this the Italian academy. I want to thank reason it’s more a matter of per- my friend Gabriella Falcicchio for sonality (which gets formed as time including me in this initiative. For a goes on) than a habit you are born Revolutionary2 like Capitini who with [...] The problem, therefore, is went against the grain “in the Fascist not to be in one way or the other, but and Post-Fascist era. Maybe it was to choose to work for an inner too much for a single life. But surely persuasion to nonviolence1. beautiful”3 every borders isn’t enough. Aldo Capitini’s thought was an Capitini’ philosophy is complex and epiphany that brought me to my woven by his life and actions. So, it’s 23 POLIS hard to write something about him philosophy and literature in Pisa’s without considering his peculiar use University, precisely in the Graduate of language and words. For this School called ‘Normale’: an ex- reason, my purpose in these pages is cellent research center that has been to firstly introduce Capitini in the under the leadership of the idealist context of his life and works, saying philosopher and Fascist Minister of something in general about his phi- Education Giovanni Gentile after losophy and then to outline a specific 1932. Capitini took up active politics Glossary (such a list of words and when he observed the Concordat expressions used from the elected between the Roman Catholic Church Author, explaining or defining their and the State in 1929. He believed problems and their unusual use with that the Church could have brought respect to the tradition and common down the fascist regime by nonco- sense) that will be the heart of a operation, but disgracefully compro- future Capitinian Lexicon (a large mised. From then on he made a sharp book containing an alphabetical distinction between religious insti- arrangement of the words in his tutions and a free religious faith particular language and their defi- exemplified by Jesus, St. Francis, nitions, with specific references to Buddha et cetera. After a scandal in the entire corpus of texts and to academia for his choice to become a development and clarification of the vegetarian, Capitini also dismissed various terms over time). I think that from his teaching post in University this Lexicon could be a useful instru- ‘Normale’ of Pisa because he would ment for researches on Capitini, both not join the Fascist Party5 – declaring for understanding specific concept this intention in front of Gentile - and and for comprehending his present- returned to Perugia where he began day importance; but above all to have to hold private lessons and writing. a common starting point to use for His first book (after numerous confrontations with other authors and clandestine sheets drawn up together traditions. with his friend Claudio Baglietto and Aldo Capitini (1899-1968) is the some work about Leopardi’s concep- most important philosopher for the tion of poetry), was published in nonviolence in Italy4. He was born in 1937 with the Benedetto Croce’s modest circumstances in Perugia providential help: Elements of a (bell-ringer’s son of the Umbrian religious experience. It seems to me city) and went to a technical school, clear up until from this first work that although his passion was literature. the starting point for understanding So, at the same time, he was Capitini is his refusal to accept committed to the study of Latin and the reality, “so how it is”. The big Greek languages. Capitini’s health fish has necessarily to eat the small was weak but he drove himself to fish over time? No, he says. Capitini study and won a scholarship to study refuse to accept that sort of reality, so 24 Nonviolent words. Introduction to a glossary for ... strongly colored by violence and power of everyone, choral values. death. In his prospective, reality is For the same reason that Capitini not immutable, we can change it here touches existentialism, but he is not and now; we can transform, or trans- an existentialist, thus he takes on mute, it. Hence, his lifelong, unflag- some of the Leopardi’s themes, but ging activity amid the hostility of he is not a Leopardian (if not nega- some and the indifference of many in tively): in fact Leopardi’s infinity is an effort to bring about this complete the sea in which “being shipwrecked revolution using the nonviolent me- is sweetness”, it’s a contemplative thod6. Capitini “he had always clearly moment; instead Capitini’s infinity is in mind that the ideal of nonviolence, experienced in the co-presence plan in the realistic tradition of Italian (of which we’ll talk about further political thought, was the absolute on), it becomes a practical act, a mo- novelty of his work”, as writes ment of “religious praxis”. In other Norberto Bobbio in his preface to the words, Capitini tells us that in doing Italian reprint of Elements of a (not simply contemplating) any religious experience. Thanks to him horizon has already exceeded: the “also in Italy a long way has made active and contemplative lives are no the conviction that nonviolence is no longer as two ways of life in conflict longer a visionary dream, an illusion with each other. Bobbio sums up the of the weak-minded, a way to escape philosophy of his friend in this reality, something not to be taken too formula: eschatology here and now.9 seriously by strong spirits, if not as But perhaps it is not enough. Of an extravagance. Instead nonviolence course for Capitini transcending is is an ideal to be pursued without illu- not referring to transcendence, it is sions, with tenacity, with seriousness, not waiting for liberation from out- with the belief that the power of side or from above, but ongoing libe- violence’s instruments is so strong ration ongoing through the infinite that it requires a radical change in our openness to all, dead and living, reflections on the past and on our humans, other animals, plants and way to face the future”7. things. His notion of reality, as we However, Capitini remains a sta- have already mentioned, infers differ- teless person within the Italian cul- rent levels of depth. Into impetus of ture, a philosopher but not idealist, a his philosophical speech and his life politician but independent from experience, full of both tension and political parties, a free religious but familiarity, even evil becomes a tem- declared heretical. So, his figure porary category, not eternally stands out like a monolith so bulky as needed: you must not vote or accept to make difficult his placement. the lesser evil, but you can overcome Almost a contrappasso8 for a thinker it, he says. More than by following who has always talked about opened Marx10, in which the utopian project education and religion, reality and is vitiated in its formulation by the 25 POLIS use of the Hegelian dialectic, there is ethical value does not lapse at the with philosophy of Capitini the con- death of the body, because values’ crete and always opened possibility enhancement and nonviolent metho- to change the world and society hic et dology it allows you to draw fully nunc. The high point of the value, by from energies of everyone. The will which is meant the unfolding of to power instead is joined to the individual histories, is the authentic power of mildness, which is able to experience of the Thou. hold contradictions without mul- After doing these partial consi- tiplying lacerations in the spiritual derations, it seems to me that we can and social context. His lifestyle, for still say that the thought of Aldo example, was never a barrier to the Capitini, in its originality, is a pro- Other. He deconstructed property and found criticism of the West’s cultural sovereignty’s apparatus, which always code. In fact, he calls into question produces vertical lines of power, with what are the four key pillars that the concept of “free addition” (libera dominated the historical life of the aggiunta): what you give is what you West: never lose.

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