On the basis of this observation, grounded more in scientific204 data than in our own sensibilities, it is clear that between two steps in history and three steps into the abyss the leap is indeed a short one, and therefore it must be approached today, more than ever, with foresight and competence but above all with the necessary paideia. And if this is so, then one must as soon as possible come to terms with whether contemporary man truly believes that the world of yesterday, with its illusions of harmony and completeness, with its claims to exactness, has ended forever, leaving no way out; or whether, on the contrary, present man, though aware of the impossibility of ever attaining a definitive reconciliation with his inherent complexities, nonetheless does not renounce the impossible chance of reattuning, après coup205, the unjust world we inhabit to a more equitable place where, after all, it is still worthwhile to wager and to hope through the use of more prudent praxis.206 Our most heartfelt call is to move, with humanistic trust, in this latter direction, but not so much in the sign of the conceited man who is reflected in the redundancies of his own rhetorical reassurances by appealing to his own rights, rather in the sense of the educated man who looks into the waters of his duties by appealing to his own courage.207 204 See, where of interest, the worrying data put forth in the illuminating work of J. Rifkin, op. cit. 205 On this iconic and fruitful concept of retroactive temporality through which the subject becomes aware of the problems that surround him, see J. Lacan, Il Seminar, Book XI, The Four Fundamental Concepts of Psychoanalysis, Torino, 2003. 206 I trace this final furrow for an invitation to read the works of those who propose possible ways out of the exercise of public authority in subiecta materia. See, in this sense, ex multis, the recent contribution of F. Fracchia, The environment and its services in the perspective of practice. A systemic reading, Napoli, 2025. 207 Here I attempt to combine the philosophy of weak thought with a political ethic of responsibility, which, in a time of geopolitical polycrises, changes in the exercise of administrative authority, and the exuberance of the force of reason, can, in my opinion, be useful for more prudent and visionary legislative planning. Along these lines, see G. Vattino, Pier Aldo Rovatti (edited by), Il pensiero debole, Milano, 2009; J.F. Kennedy, Profiles in courage. Decisive moments in the lives of celebrated americans, New York, 1955. 466 FRANCESCO GASPARI | LUIGI CAMERIERO
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