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" "[...] we live in times in which we run the risk of losing the meaning of study and seeing it only as functional to a job. Certainly study 'serves' man and also helps him to find his place in the world as a worker. The risk, however, is that of living study in an occasional and functional manner, and no longer as a strong and valuable life experience. The Christian presence in a study environment such as the university must therefore first and foremost aim not to add activity to other activities, but to help the young student live his main activity: study, in a Christian manner. Much less can Christian formation and academic study be considered in competition with each other.
Antonio Spadaro (born 1966), Italian Jesuit priest, philosopher and theologian.
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I believe that in Internet there is a highly spiritual dimension. I would like to mention at least one person, a great Jesuit, Pierre Teilhard de Chardin, who with his books, with his insights, his idea of the noosphere anticipated the idea of the Internet... We are talking about a Jesuit who lived in times when the Internet was not even conceivable, but he largely anticipated this phenomenon. I would also say that, in my opinion, the Internet is a reality that has strong spiritual potential.
Interviewer: Well Salvini out of government? Antonio Spadaro: It is not clear how this will end. In any case, Salvini's role in the League's sovereignist mutation, after twenty years in which the party has expressed real capacity for government rooted in the territory will have to be investigated. From green it has turned black. For me the question, after the bathing coup, is the relationship between Salvini, a charismatic personality who has absorbed the party into himself, and the League itself. The question is what the right in Italy can be. A question that has never been resolved.
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Il modello che abbiamo davanti agli occhi, quello di Francesco di Sales, dunque è quello di un giornalismo che comunica passione e ha un intento di coinvolgimento, partecipazione, formazione. La stessa attenzione alla «verità» non è una semplice e fredda attenzione alla «oggettività» o alla «neutralità», ma alla comprensione del valore delle cose.