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 in . 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 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 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 , 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 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 ’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 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. Free addition is the ability 1. A=A, B=B et cetera. The to express oneself by feeding the principle of an unique identity, in value’s experience. So, radical non- which every relation becomes a con- violence has to be rooted in inner flict. being, but without forgetting that the 2. Power (as a masculine idea). horizon of meaning is beside oneself The means and the ends are usually (Thou’s act). Finally, the sacrifice is measured by their efficiency11, exclu- disjointed from Capitini in his con- ding the sharing as natural practice to ception of forgiveness, understanding arrive at important achievements. it as the capacity to climb, in front of 3. Property. The Other is an a wound, towards an internal point object in the best case, or an enemy. where I can feel “Mother of him”. In the relations with things and According to Capitini this is the emotions is in force the apparatus of authentic way of reconciling love and sovereignty. justice. If for the Greeks the human 4. Sacrifice. It is always con- being is a political animal, or Logos, sidered as an exit from present for the philosopher of kindness is the contradictions a destructive moment being who has the possibility to daily as unique possibility able to achieve a learn to be receptive to love’s power. greater good in the future. This con- In particular: cept was also called “Creative de- The nonviolent has to be really struction”. active in order to know the reasons of The Italian philosopher of non- violence, to discover the implicit violence fight against the principle of violence disguised as legality and to a unique identity presenting the co- fearlessly unmask it, both to supply presence of the dead and living. The the efficiency of violent methods

26 Nonviolent words. Introduction to a glossary for ... through the increasing of nonviolent ration between the Nonviolent method (similarly to small beasts Movement and Radical Radio, which are more prolific and survive Capitini’s voice uses the adjective the species of bigger beasts), and to “affectionate” to qualify the type of win the accusation and intimate opening he is talking about, remar- danger of nonviolence being chosen king once again the ability to trans- as the easiest and less dangerous form the act of love into a practice way. The nonviolent is always addressed to “you-all” (Tu-tutti). supposed to be on the front line of Another distinction: instead of “non- every action, of every right cause, in violent”, at most, we should call order to cure his possibly stagnant ourselves “friends of nonviolence” sentiment and to be forgiven by because we should remember that society for his singularity12. yesterday we were all violent, that there are no damned and elected. The ability of this friendship to open is The Capitini’s Coordinates: endless, up to including everyone’s Nonviolence, Persuasion, Co- sacredness, where the sacred should presence be understood as an eternal founda- tion that keeps growing and goes We will now try to clarify what I unseen because, the way we live, we consider to be the three most im- are deeply and tragically limited. We portant terms in Capitini’s philo- must strive every day to see everyone sophy due to their frequency and and address each one of them as conceptualism. Investigating these “Thou”, this is the gift. The above terms, we will come across many mentioned definition makes it others, whose meaning in the philo- immediately clear that there is differ- sopher’s use diverges from common rence between a-violence, nobly sense. These terms should form the practiced by an individual who re- core of a Glossary dedicated to him jects the use of violence to achieve (we will underscore these other his goals, and nonviolence, which words throughout the text). “Non- needs the Other, whose starting point violence – in the famous, non- is its own deficiency, an “impassion- limiting definition of Aldo Capitini – ned conscience” about its finitude – is an opening to existence, freedom and opens chorally to live with a and development of all beings, and prophetic strain towards a different for this it is supposed to take part to reality, freed from the limits of social and political fields, orienting violence and death. Capitini does not them”. During his speech on the want to build hierarchies of value “Techniques of Nonviolence” at the between these two attitudes. If they Perugia Seminar 1963, recordings of are aware of the constituent differ- which have been recently found and rence there is between the two of made available thanks to the collabo- them, they can communicate and

27 POLIS work together to build a better world. task of making nonviolence the Nonetheless, nonviolence, in the strict center of their political action have to and historically appropriate sense of ask themselves: what have I done so the word, is a persuaded philosophy far, faced with the certain prevision that puts forwards and defends the of what would be a horrendous use of nonviolent means even in ex- succession of human tragedies, to treme situations (for instance, in the make nonviolence enter the consi- case of resistance against unbearable deration of political thought, popular oppression), in cases when public consciousness, and everyday costu- opinion considers violence legiti- me, and what can I do at present to mate, even when traditional theories work in its service, open it to morally justify the use of war. These everyone, and organize it? beings the characteristics of non- Nonviolence is one possible lan- violence, the imputation of being guage, not the only one, but possible absolute, dogmatic, or metaphysical nonetheless: it is up to us to try to done to it, condemnation or weak- argue why it is the best one. Reality, ness, is pointless. Nonviolence is this as Capitini has taught us, is not a way – whether we like it or not, it is description of what it is, but the something else: this is the moral portion of the world we can change. asymmetry between killing and not Nonviolence is in opposition to rea- killing that characterizes Capitini’s lity, it does not even accept the fact nonviolence. Without this asymme- of death (co-presence), its horizon try, the very concept of nonviolence contains the liberation, in whose would not have arisen. In fact, the bosom the big fish will no longer be forced to eat the small fish. Through author defines its two sources of his open definition of nonviolence, meaning as “nonkilling” and “non- Capitini also invites us to abandon mendacity”. To talk about nonvio- the false rhetoric of pluralism or lence without considering its foun- relativism: some societies are better dation means to step outside than others, those where violence is nonviolence and deny its “openness”. minimized, up to its total extinction. In the political field, for instance, A passage is opening in front of us, nonviolence is a religious supplement an open horizon that requires us to that sets in motion, hence throws into put a spotlight on it, and the ability to crisis, the common acceptation of de- share things with as many people as mocracy as having the aim of en- possible. We must not allow the fact hancing its value as much as pos- that prospects are widening, embra- sible: “omnicracy”, the power of all, cing also other pressing issues and which excludes no one. Only by compromises, to make us forget the virtue of this strain, nonviolence it is crux of the nonviolent “addition” intimately and politically revolu- (aggiunta): antimilitarism. Let us tionary. There is only one constant remember the words of Pietro Pinna, question those who undertake the Capitini’s closest collaborator:

28 Nonviolent words. Introduction to a glossary for ...

I don’t accept this orientation not nonviolence with nothing of broken to talk (as usually done by nonvio- in your things, no dings in your body, lents themselves) about the request of because it is “not the literal and sym- immediate and complete unilateral metrical antithesis of war”, indeed: disarmament, which is the only possible way according to us to avoid Nonviolence itself is war; more war. Proposing a mediation, on which properly, it is a fight, a continuous society may rest satisfied until fight against circumstances, existing another tragedy comes, we do con- laws, your own and other’s habit, sider ourselves responsible for not against your inner being and sub- letting the consciousness of an imme- conscious, against your own dreams diate and complete disarmament slip full of fear and desperate violence. away and be forgotten. For this Nonviolence means being prepared to reason, those who believe in this idea face intimate chaos, social disorder, have the firm obligation – anytime, evil people’s prevarication; it means anywhere and in any circumstance – preparing yourself to a tormented to set people and situations this way, situation. Nonviolence has good knowing that the world absolutely reasons not to promise anything but and desperately needs this pure the cross14. novelty as vital path in our story full of death.13 Individual energy and strength to lead this ongoing struggle arrives, Is it thinkable that by letting according Capitini, by an inner reality be as it is, unless we foster a persuasion. The Capitini’s Persuasion fertile preparatory ground, nonvio- is rooted in that of which Carlo lence can establish itself suddenly Michelstaedter was prophet - because and overcome the rooted violence he announced it without finding the which dominates social and eco- way to practice it – and it escapes nomic loop of the globalized world? explicitly to logic of cogitare, or No, because nonviolence – as articu- rather, of mere non entia coagitare. lated by Capitini – is not support Capitini looked for and found what injustice; it escapes the misunder- was missing to the understanding, standing of identification with the which is the specific quality of that peace (and its activists with the Action, of that activity (energheia) pacifists); in fact, nonviolence is not by which it’s only possible to make only rejection of past and present experience of the persuasion itself, in violence, but desire to build a better his dual role – that can only be retto- world. Believe that nonviolence is equal ricamente (i.e. in artificial and violent to peace is not the only common way) split – being persuaded (arghia) mistake: it is often likened to the and persuade (to benefit, give). Our desire for order, to the passivity, to present precarious condition – but in the desire for a “quiet sleep, weddings a sense is the human condition of all and children in abundance”. But you time – in which it is easier to feel cannot be persuaded of Capitini’s fragments still meaningless, than to

29 POLIS build aims (an absolute to which longer any motive to speak. One who offer our commitment), brings us to is not persuaded is silent too, because lead a dull existence, partial, obtuse, it has nothing to say. He speaks only not free, indeed powerfully bound by one who thinks of being persuaded”, the chains of that dish utilitarianism says to us Michelstaedter. The key- that is only able to produce what is words of Capitini’s philosophy is, artificial and alien from the love- therefore, used in a way different unity of All. The Useful is only from the current one, which reveals repetition, does continue the reality, not only numerous influences, but, the Value transmutes it. Here is in above all, his relentless pursuit of what sense, well caught by Capitini, space for the birth of the Novelty. On the conflict is no longer on the the other hand, is the way of human action plan, i.e. what of the Persuasion that does not allow us to free choices, but it is touches the slavishly follow in the footsteps of ontological dimension. Even the those who have drawn before us individual himself is overthrown by because during this journey, “eve- an illusory stable subjectivity, be- ryone is always the first and the last coming Contention, Polemos, which one” and must be the “way-life” by is the “come to loggerheads with own himself: life”. What inevitably escapes: this is The way of persuasion is not run the Persuasion. One who philoso- by omnibus, it has no signs, instruct- phize assuming such removal is, tions that you can communicate, before being a philosopher, a human learn, repeat. But everyone has in being capable of entering into loving himself the need to find her, and in contact with their own kind and not. her grief the index, each must again It is a prophet because he lives in the open the way for itself, because world and operates in it turning his everyone is alone and cannot hope gaze towards universal ethical cri- for help if not from himself: the way teria, not intended them as an abstract of Persuasion has only this indi- set of principles and rules, but as a cation: you do not adapt to the point of reference or guidance which sufficiency of what gave thee. The obliges every time and always again few individuals who have walked this to a free choice within a given way with honesty, they then found context. Freedom, in this perspective, themselves at the same point, and to it is a continuous and endless libera- those who intend them, they appear tion from the limits, seemingly ab- in different ways on the same solutes, of the fact of death. It is the luminous way15. opening a passage to a new form of The human being can keep within life, opening that obviously leaves its the limits: enclosed in its singularity, traces also in the use of a particular as a separate being and fighting with language. In fact, “he who is per- other singularities. In this case he suaded is silent because it has no precludes himself the way of

30 Nonviolent words. Introduction to a glossary for ...

Persuasion. Or it can become a choral transformation that persuasion can subject, “become a Centre” of that bring forth from deep in all of us; a possibility, he can open up to others, kind of quality which is able to give cancel his limit, saying Thou to other tirelessly guidance to the actions: humans, to nonhuman animals, to I must transform myself in per- nature, to things. The Persuaded, suasion, that is, take all the content must have the strength to say, “they into my soul, which in this way are blind – I have already given shows all its infinity: it is near even everything”; in fact, “he – explains to the entire universe, near to blade of Michelstaedter – must feel in itself grass, the truly infinite to be placed the inadequacy and respect for them next to, it is not another universe but what they themselves do not respect the impassioned consciousness that is in themselves; because attracted from total nearness. This persuasion of all his love they will take the person that content, and above all, of my limits he loves in them: then the blind will as a suffering being and sinner is, see”16. That’s what Capitini called unfortunately, irregular, weak; but “act of unity-love”. And the philo- when it is there it is no longer a sopher rightly speaks of act, because glance, like a collision of one thing being persuaded is only possible in against another, a cold awareness, the concrete exercise of the activity almost a measuring, with the hands of Persuasion, exercise that makes us outstretched and the closed eyes17. in turn as persuaded, in tautological Any individual or choral response not of Logos, but of life, and thus is given to the thrust of Persuasion, indeed utopian and dangerously im- this response will not remain only on possible: experiment with the truth, the level of theorizing since Persua- in its concreteness and historicity. sion is one of the expressions of the The way of Persuasion remains the way to be of reality. So, you can only only valid alternative – compared to waiting for you radical impact on the our decadence – for a possible happi- options of daily life – the persuasion ness for mankind, for a “company forces us to do these things with among those who seek the good” power. It forces us to continue really achievable. Just approaching persuaded the path to nonviolence the complexity of persuasion, we also service. A path that does not allow understand that we cannot stop us, separating theory and practice, means and that for us there’s always some- and ends, words and actions, indeed thing to do, to give without receiving imposing to reduce whole life to in return the soul peace: the arghia is exceeding form of this vision. Now our endless task, our tomorrow we can try to define the act per- hoped, our reality liberated, the suaded: persist at one point and live breach of the Celebration. In fact, each moment like a century of life of since from the beginning it is clear in others, but by peace (hopefully Capitini the quality of addition and future) to activity (here and now in

31 POLIS order to benefit) – and conversely. perspective one can begin to under- On the other hand we as living stand how the co-presence of the individuals should require us to pay dead and living is an opened com- the debt to justice for the violence pletion of the path of Persua- with endless activities; and there is sion…really its transmutation19: no other way to be able to share and I deeply suffered seeing, right in build chorally this practice unless the the center of my attention, that there consciousness of our finitude, prefe- are people struck by the actual rably impassioned, against the pain of reality: the sick, the exhausted, the such a life fatally destined to indi- fool, the dead, and I put myself into a vidual defeat. So, we are in the order relation (being close using thou to of the impossible? The answer is yes that unhappy one) with a reality both Michelstaedter and Capitini, but which doesn’t exclude him, but keeps we are in this order with courage and him in contact with others beings love. “Yet: the impossible! Since the who are born and makes him equal to possible is what is given [...] limited others and compensates him deve- power given to continue [...] the loping into infinite cooperation to the courage of the impossible is the light values as those who are healthy, that breaks the fog, in front of which strong, living20. the terrors of death fall and the The conception of co-presence of present becomes life”18. Persuasion, the dead and the living is probably this set unspeakable and unthinkable, one of the main characteristics of risks being even unworkable – and Capitini’s nonviolence. His concept- then barren – unless it is open to a tion was able to act as a trait d’union method, that of nonviolence, of between the philosophical system which it’s in nuce content and con- and religious feelings, between tainer at the same time. Supreme task collective history and intimate sto- of nonviolence friends is and shall be ries, nature and civilization, Being then to find in all times and places and Praxis. Although this complex prophetic language able to trace the conception works on multiple levels, path of Persuasion, a way in which not only by influencing the nonvio- “every man is the first and the last”; a lence’s theory and action of the way in which experimenta become persuaded ones but it also finds in valid only if they acted chorally, in so several nonviolence friends elements far as, escaping the individual logic, of justified concerns. There are some they do not exclude anyone. Then who think the co-presence as a so- Persuasion can be called, perhaps phisticated and almost incompre- with the voice of all, living and dead, hensible way of enhancing the me- abandoning this way the voice of the mory we have of those who are self, which is destined to live with passed away, as the feeling of close- “desperate devotion” the struggle ness to them, as the force that between ideal and real. In this sometimes we feel we get from the

32 Nonviolent words. Introduction to a glossary for ... examples of the past; there are still away before Pannella, would always those who interpret it as a close view listen to those interviews and when to the oriental philosophies, specifi- we would find ourselves talking on cally to certain currents of . the phone, he expressed his amazing But we must be careful not to make irony in sentences like “Marco is the co-presence of a slice of “Hea- always there ready to quote ven”, a free pass to a peaceful accep- Capitini’s co-presence, lucky him for tance of the fact of death, because being able to understand it!” or “I few things would be far from the wish he could explain it to us once!” intention of Capitini; let’s listen to This was our way of introducing this his words: difficult topic that in recent times For love, for caring to the thou, of became very dear to Pietro who the living being, for a desire of pro- regretted not having had the oppor- ximity, of participation to his existen- tunity to request more clarifications ce, for unity with the fact that he’s to Capitini himself because of the born, I find unequal to him the fact intense amount of work dedicated to that he’s struck by a limit such as the first years of organization of the dying or being mad, insufficient, and nonviolent movement. That’s when sick. I do not recognize to natural he granted me the difficult task of facts a prominent dignity on the fact explaining it. The intimate feeling that he is born and has entered so- each of us may get to experience that mehow in relation, actual or po- we can call “co-presence” can be tential, with other beings. There’s an quite hard to explain so it needs some absolute iniquity between the being practical examples. In what way does that I love for what he and can be, as an oyster and Hitler cooperate for the he is coexisting with me, and the fact construction of nonviolence? How is that a shingle falls on his head killing a relationship with the dead that is her. I’m closer to him than to the fact not a spiritualist presence possible? of the shingle21. Now I will briefly try to outline the In July 1966, exactly 50 years analogy I’ve sketched out with the ago, Capitini’s philosophically den- help of Pietro during our last meeting sest book was released The co- which I find interesting as it uses the presence of the dead and the living. operation of drones heuristically. The The fact that nowadays the book is drones teletechnology clarifies how unobtainable is already in itself very we can be both near and far in a field significant. If we got the chance to of action22. hear and understand more about It is sufficient that there is co- Capitini’s concept, we owe it to the verage of a network (although leader of the Radical Party Marco virtual) so that the co-localization is Pannella and to his Sunday inter- no longer a necessary precondition of views on Radical Radio. Pietro presence to each other. The co- Pinna, who unfortunately passed presence of the dead and living act as

33 POLIS a network in which each individual only in the relationship between the (every single thou) is connected with various entities involved (beings, mo- the other without allowing hierar- numents, events) and is autonomous chical relations to be formed. It is to from the co-localization. It may be maximize this possibility that Capitini unknowingly, that is, without a repeatedly stresses the inclusion of consciousness of being simulta- the dead in this perspective: the dead neously present; it is not reducible to as a guarantee of “unanimity of a subjective feeling; it has an effect condition”. So, only openness can go on reality without requiring a uni- beyond the memory without being vocal place for the action. All these restricted to limited categories of the elements can help me to clarify living. Drones also introduced the conversely, the Capitinian co-pre- possibility to cause mortal violence sence under the sign of nonviolence: anywhere and at any time that a metaphysics of praxis that, pre- managed to radically change our per- cisely because it can’t accept the fact spective in interpersonal relationships of death (the possibility for people - starting a revolution. Drones are con- especially the most vulnerable – to be trolled by devices that work through continually subject to the power of non-mutual fundamental choices death) asks us the effort of producing (basically it allows exercising such a continuous additions to the ina- powerful influence on other lives). dequacy of the current reality. Who’s This process can make actions to say that the various modes of happen unconsciously and forget explanation of unity (natural, spi- they produce effects in reality. ritual or technological) should always Therefore it is not a matter of simple be used to repeat the violent laws of co-existence for which the existence today? A special praxis as that of co- simultaneity would be necessary and presence, which takes note of all the sufficient. In fact co-presence implies possibilities to connect, may be the an addition that is explicable in a pick available to us for opening of a special causal relationship: the beauty’s and justice’s swathe - within instantaneous possibility, even if not a reality completely exposed to vio- always ongoing, for a term to have lence. Finally, I propose to be guided effects on another or suffer effects by one of the most successful and from it. This total – and naked – famous Capitini’s quotes: accessibility of a term to another I don’t say: in a short or long time redefines the idea of range and, we’re having a perfectly nonviolent thanks to drone’s teletechnology, society, reign of love we’ll be able to means that the entity in connection see with our own eyes. I know there may also not be given at the same will always be many and many time, because everything, through the obstacles, which may also keep on network, can be programmed. The existing, even if it’s not that absurd co-presence, in praxis, is defined hoping for a certain improvement. I

34 Nonviolent words. Introduction to a glossary for ... basically care about the purpose of are “reverent to values”, politicians this modest life of mine, of my hours because they are also “men-multi- and my few days, and putting on the tude”. Who is persuaded keeps intimate scale of history the weight of always in mind and in hands “at once my persuasion23. the means and the ends”, so collec- Sure enough, one of the main ting his confidence and the confi- points I like to underline when dence of others in the use of non- talking to a person that is first approa- violence’s techniques. We can now ching the non-violence vision (espe- understand well that he who is per- cially Capitini’s nonviolence) is to suaded makes the jump, or rather has focus on denying the existence of built a bridge, from the mere absence passive nonviolence. Instead, it is an of violence in a given fact or action, active mechanism that manages to and nonviolence that allows us to live transform our rejection and our already now the feast in its highest indignation into an essential union expression of infinite openness to the between theory and practice that novelty. We can then envision makes the basis of Persuasion that Capitini’s nonviolence like an under- there will always be something we ground river which on the surface can do. In my opinion this is the real appears only through its tributaries. meaning of Gandhi’s saying “Be the Although maintaining the course change you want to see in the world”. seeking the source (just listening to Those who live the reality liberated the sound of the deep water) doesn’t from the limits of death are “per- remain a small quest, we must act - suaded of the value of presence”, letting ourselves be guided by the persuaded “that, when pressed, they coordinates that Capitini gives us - feel like mothers of the others and like lovers who do not know and give without wanting anything back”, cannot wait for everyone else to fall priests “because they are openers of in love to declare their feelings. presence”, intellectuals because they

Note

1 Aldo Capitini, La nonviolenza oggi, revolution. We don’t fear this word; Edizioni di Comunità, Milano, 1962, on the contrary, we do consider p. 99. All the translations concerning ourselves revolutionaries, since we Aldo Capitini’s works are by Jessica can’t accept society and reality to Todaro. keep on being this way, with this 2 E.g. see Aldo Capitini, Rivoluzione social evil represented by oppression, aperta, Parenti, Milano, 1956, p. 9: exploitation, fraud, violence, bad “More and more times up to now administration, unjust laws. Revolu- there have been several revolutions tion means changing all these things, and some people still want a

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it means liberations, reborning as correspond to the Biblical concept of liberated and now united people”. “eye-to-eye” etc. This is a misinter- 3 A piece of speech declared by pretation of the real meaning of the Socialist leader at biblical principle. The ancient Jewish Capitini’s funeral. lawmen tried to establish a principle 4 He was responsible also the insight to on which compensation, not punish- write the term “nonviolence” without ment, should be based. In other spaces or hyphen, to positively words, if someone lost an eye, he connote meaning of this word. should receive a compensation corre- 5 As Rocco Altieri writes in his bio- sponding to the damage, and not that graphical work about Capitini: “Non- the person found guilty should violence seems the highest spiritual undergo the mutilation of an eye! teaching, a religious idea of absolute 9 See Norberto Bobbio, Il pensiero di purity, to love for its own sake, the Aldo Capitini. Filosofia, religione, only power able to defeat fascism. If politica, Edizioni dell’Asino, Roma, Mussolini in order to assert himself 2011. resorted to sinister means – deceit, 10 In this way Capitini addressed the lies, murder – Capitini counterposes Marxist circles: “You are right to be the highest values of truth, nonmen- unsatisfied about this wrong and dacity, nonkilling” (See Rocco unjust society, but how will you be Altieri, The Nonviolent Revolution. able to immediately change every- An Intellectual Biography of Aldo thing with your own hands? Do you Capitini, translated by Gerry want to destroy those you see as Blaylock, IGINP, Madurai, India, enemies and the ones who are 2008). suspected not to be revolutionaries? 6 See, Aldo Capitini, Attraverso due Do you want the revolution to terzi del secolo, the author’s short advance with massacres, with tor- autobiography consultable online: tures, with the absolute government “The lesson was to prepare the of a group denying others the strategy and the nonviolent relation- freedom to talk, to get informed, to ships before, for them to be ready criticize, to live? We want society to when necessary; it is undeniable that be everybody’s; will we do this in Italy during Matteotti’s assassina- through the killing of thousands of tion in 1924 and in Germany in 1933 people? We want a loving society; a vast and complex nonviolent will we grow and encourage hate? cooperation would have been able to We want a free society; will we obstruct and defeat governments” empower tyranny and absolutism? (http://www.webalice.it/chicomendes We want a good and clear end; will /Autobiografia%20di%20Aldo% we use unclear and terrible means?” 20Capitini.htm). (Aldo Capitini, Rivoluzione aperta, 7 Aldo Capitini, Elementi di loc. cit., p. 10). un’esperienza religiosa, Cappelli, 11 On the contrary, for Capitini the , 1990, p. XIX. matter of the relation between means 8 I just wanted to point out that in this and ends is “way more important that context, according to Dante, con- if it were about scruples”. It is about trappasso (retaliation) does not making an action’s end “not just

36 Nonviolent words. Introduction to a glossary for ...

something painted in the back- 18 , La persuasione ground”, initially focusing instead e la rettorica, loc. cit., p. 65. exclusively on the efficiency of the 19 About the concept of transmutation in mean to get it; in fact the end already Capitini is curious the analogy with exists “in the quality and assumption the meaning given to the term by of the mean”, and it is supposed to be Gadamer in Truth and Method. For perfectly recognizable even from that. the latter, according to the concept of Capitini continues: “Putting time in transmutation, the so-called reality is the interval and postponing the defined “as the non-transmuted and harmony between the mean and the art as overcoming that places this end until an undefined moment reality in its truth” instead in a means not being interested in the life Capitinian perspective this reality is of the end, in its choice, in its pursuit. insufficient “and is defined as If you love the end, this already exists transmuted and versus the reality and changes the present, instead of liberated thanks to nonviolence is being indefinitely procrastinated” able to overcome this reality towards (Aldo Capitini, Religione aperta, Laterza, the co-presence plan”. Roma-Bari, 2011, pp. 155-157). 20 Aldo Capitini, La compresenza dei 12 Aldo Capitini, Il problema religioso morti e dei viventi, Il Saggiatore, attuale, Guanda, Parma, 1948, p. 24. Milano, 1966, p. 11. 13 See Pietro Pinna, La mia obbiezione 21 Idem, Educazione aperta, vol. II, La di coscienza, Movimento Nonvio- Nuova Italia, Firenze, 1968, p. 18. lento, Verona, 1994. 22 See Gregoire Chamayou, Teoria del 14 Aldo Capitini, Il problema religioso drone. Principi filosofici del diritto di attuale, loc. cit., p. 21. uccidere, DeriveApprodi, Roma, 15 Carlo Michelstaedter, La persuasione 2014. e la rettorica. Appendici critiche, 23 Aldo Capitini, Elementi di Adelphi, Milano, 1995, p. 43. un’esperienza religiosa, loc. cit., pp. 16 Ibidem, p. 45. 115-116. 17 Aldo Capitini, Elementi di un’esperienza religiosa, loc. cit., p. 44.

Bibliografie

ALTIERI Rocco, The Nonviolent CAPITINI Aldo, Educazione aperta, La Revolution. An Intellectual Biography Nuova Italia, Firenze, 1967. of Aldo Capitini, translated by Gerry Idem, Elementi di un’esperienza Blaylock, IGINP, Madurai, India, religiosa, Laterza, Bari, 1937. 2008. Idem, Il potere di tutti, Guerra, Perugia, BOBBIO Norberto, Il pensiero di Aldo 1969. Capitini. Filosofia, religione, Idem, Il problema religioso attuale, politica, Edizioni dell’Asino, Roma, Guanda, Parma, 1948. 2011. Idem, La compresenza dei morti e dei viventi, Il Saggiatore, 1966.

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Idem, La nonviolenza oggi, Edizioni di uccidere, DeriveApprodi, Roma, Comunità, Milano, 1962. 2014. Idem, Religione aperta, Guanda, MICHELSTAEDTER Carlo, La Modena, 1955. persuasione e la rettorica. Appendici Idem, Rivoluzione aperta, Parenti, critiche, Adelphi, Milano, 1995. Milano, 1956. PINNA Pietro, La mia obbiezione di CHAMAYOU Gregoire, Teoria del coscienza, ed. Movimento drone. Principi filosofici del diritto di Nonviolento, Verona, 1994.

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