inclusion and integration of student in the season of posthumanism

29 de may. de 2024 · 13m 20s
inclusion and integration of student in the season of posthumanism

INCLUSION AND INTEGRATION OF STUDENTS IN THE SEASON OF POSTHUMANISM Titles and topics covered by PROFESSOR PASQUALE GIUSTINIANI at the conference: the teacher mediator of inclusiveness. Aspects and proposals in...

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Titles and topics covered by PROFESSOR PASQUALE GIUSTINIANI at the conference:
the teacher mediator of inclusiveness. Aspects and proposals in light of the works of Blessed Francesco Mottola.
Held in Mileto, province of Vibo Valenzia (Calabria, Italy), at the "Don Rocco Laria" episcopal seminary, Saturday 25 May 2024
Religious teachers who rethink inclusive planning in the era of the posthuman, the transhuman and the so-called Artificial Intelligence in the light of Don Mottola
- Dignitas Infinita
Human dignity, implications for the teaching of the Catholic religion
Human dignity, that is?
* Echoes of Christian Revelation in the affirmations of modern thought;
* A fundamental concept of theology and Christology;
* Still many violations of human dignity;
* The indications of the Italian Constitutional Charter;
- Anthropological and legal changes, some factors:
new generations and technologies
* an opinion from Minister Bianchi;
* Change in the relationship with technologies;
* a memorable Angelus of Saint John Paul II;
* the cultural and social barriers that arise between people;
* inclusion of foreign students;
* digital natives and multiculturalism;
* gaps and critical issues of inclusion;
Offices for school inclusion
* The Decree of the President of the Council of Ministers of 30 September 2020, number 166 and the Ministerial Decree of 5 January 2021 number 6 have established five non-general management level offices for school inclusion;
* The third office deals with the promotion of the culture of legality, education for peace, human rights and active citizenship, both inside and outside the school. The fourth office focuses on the integration of students with disabilities and immigrants, promoting initiatives shared with institutional and non-institutional actors;
* Finally, the fifth office manages and implements the information contents of the portals for school inclusion and for school in hospital, as well as the home education service;
* Special Educational Needs (SEN) are expressed by pupils who experience a particular situation that hinders their learning and development;
* The evaluation tools used respect some characteristics, such as the adequate representation of the reference population, the updating of the rules and the presence of psychometric indices of reliability and validity.
National Registry of Teaching Tools and Aids
Users, such as Regional School Offices, Territorial Centers for Inclusion, schools, have a technical assistance service available to receive support during the application insertion phase

Include «I Nuju du mundu»
The "nobodies of the world". For them, Blessed Francesco Mottola founded the "Houses of Charity", to welcome and assist them, some of which are still active in Italy and abroad.
. «The House of Charity – he said – I dreamed of it as at least as big as our land, welcoming all the pain, not to eliminate it, because it would be a sacrilege, but to divinize it and worship it in a deified way».
John Paul II
* Religious, moral and civil rebirth of Calabria
Figures of priests
Carlo de Cardona, Luigi Nicoletti, Francesco Mottola…

Human and posthuman
* How should objective 4 of the 2030 Agenda, "Provide quality, equitable and inclusive education and learning opportunities for all" be interpreted in light of the anthropological context that is becoming posthuman and transhuman?
* Build an increasingly inclusive school, to reduce dispersion, develop all the skills necessary to be full citizens, facilitate relationships and promote greater social cohesion.

Michel Foucault
Already in 1966, Michel Foucault, speaking of a genealogical, and therefore no longer essentialist, approach to the problem of the human, observed that today it has become a hyper-technological human within an ecological niche and an intelligent bioterritory (where, not only human beings and animals non-humans, but plants also show perceptive modalities albeit of a systemic and not individual type);
There is first of all the need to thematise its relationships with transhumanism, both for what is common there and for what distinguishes them. Both perspectives - posthuman and transhuman - adopt the neo-Darwinian and technoprogressive view, and both exclude the ontological consistency of human nature.
Foucault and Deleuze
Deleuz's reflection on the body without organs represents, in particular, a very important conceptual turning point.
The overman is now conceived as a variable application of a field of forces, a composition of them that is affected by a cultural transformation that can no longer be expressed in the reassuring lines of humanism.

Does not this transformation of the body plan, which is expressed both in today's body modeling practices and in the perspectives of an imaginary centered on the man-machine hybrid, also express a still subjective type of planning?
How do you live being a bat?
On Sunday 24 June 2012, the giant tortoise Lonesome George died in the Galapagos National Park. The tortoise was more than a hundred years old and the last member of his species. Fausto Llerena, Lonesome George's expert guardian, had found the dead animal, lying on the path that led to a pool of water.
On June 25, 1982 – the film adaptation of Philip K. Dick's novel about android dreams was screened for the first time: Blade Runner, by Ridley Scott.
The novel and film even raise the question of whether and how it is possible to distinguish animals, humans and machines, in this case regarding their ability to feel empathy. In the novel, 'Mercerism' represents the religion of empathy

So what is it like to be a bat?
Almost an extension of the question posed by Thomas Nagel in 1974, What is it like to be a bat?!, Batty saves the Blade Runner from falling into the void and pronounces the famous parting words.
«I've seen things you wouldn't believe. Attack the burning ships off Orion. I saw the C-beams glowing in the darkness of the Tannhäuser Gate. All those moments will be lost in time like tears in the rain. Time to die".
And Rick Deckard, perhaps also a replicant, comments: «I don't know why he saved my life. Perhaps in those last moments he loved life more than he had ever loved before. Not just his life, anyone's life, my life. All he wanted were the same answers we all want. Where am I from? Where am I going? How much time do I have? All I could do was sit there and watch him die."

Two positions in the debates on the boundaries between animals, humans and machines.
One camp claims a privileged moral or cognitive position for humans (which would mean, then, that animals cannot speak, and that machines cannot think intentionally.
The other camp proposes its fundamental criticism of human history, outlining a portrait of man as a failed animal, or as a dysfunctional machine par excellence. The human being is praised because he has given an incomparable value to arts, techniques and systems of law; on the other hand, these would also be crueler than all animals, a global parasite, and inferior to machines

From posthuman to transhuman
Transhumanism, in turn, is characterized by the theorization of the perspective of active "overcoming" of the human, through the technological enhancement of the organism. It has been incisively stated for transhumanism (and mutatis mutandis it is believed that it can also be extended to posthumanism): «We transhumanists have given ourselves a clear and ambitious objective: to create the conditions for a moral and intellectual revolution of Promethean orientation».
The term posthumanism was coined by Julian Huxley (in 1957), to theorize the epochal transformation of the human, into something completely different from the human, compared to which the human appears only as an antecedent destined to pass away. This overcoming would extend to infinity (understood as the negation and prolongation of the finite). The transition to the posthuman is based on the premise of the extinction of the human, or its deconstruction. Hence a pronounced anti-anthropocentrism.

A general call to inclusiveness in the season of the posthuman and transhuman
If on 4 October 2023, on the occasion of the feast of Saint Francis of Assisi, patron saint of ecology, Pope Francis wanted to publish the Laudate Deum, he did so not only to raise a prophetic voice in view of a renewed care towards our common home and towards each other, especially the most vulnerable among us and the future inhabitants of planet Earth. He also did it to urge all believers to a new social, economic and political commitment.
Wasn't this a clear indication of educational, formative and catechetical commitment? If we still "do not react enough" and if "the world that welcomes us is crumbling and perhaps is approaching a breaking point", in short, "nothing more is asked of us than a certain responsibility for the legacy we will leave behind us after our passage into this world." If time is truly running out, will we, as believers in Christ, wake up to the gravity of the existential threat to life and civilization on this planet we still call “home”?

In the era of Artificial Intelligence
«But in the end I seemed to have understood why man is the happiest of animated beings and therefore worthy of all admiration and what

finally, let it be that fate which, having befallen him in the universal order, is enviable not only to brutes, but to stars and otherworldly spirits. What an incredible and wonderful thing! And how else, if it is for it that man is rightly procla
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