Alessandro Bertirotti

Translation by Roberta Bertirotti

At my age it often happens that I have dinner with friends to their home, and I write it on feisbuk.

The Saturday evening of a man 45 years old is real different from the young people 20's one. At that time we keep company searching our well-being, our happiness, even if we know deeply in our heart, without saying it, that no place can effectively help us to find these two vital ingredients. And we discover soon that it's a question of method.

And now, on the contrary, the Saturday evening is undoubtedly beautiful, also without doing something special. It's sufficient to be together having dinner, chatting in front of a plat of a hot mushrooms "polenta", with friends that think in different way from us. Eh, yes! When we mix with persons that often agree with us, a diffuse sense of apathy and tedium seizes us, which is the result of a talk that doesn't permit objection,  but only the repetition of the "already said". And here we are inside our first discover: the beautiful doesn't  mean special, but it is frequently simply what it is. And for everybody the beautiful  means to have exact convictions  gradually reach in time, in years, many times. Thanks to the purely anthropological dimension of this word, and so of the beautiful, every human fact indissolubly binds itself to the one who is the author or the main actor. Obviously it happens inside every culture, in which real methods, corrects or un-corrects, develop; they are methods that bring near or get out to this aim's reaching. If we try to ask someone what means the term beautiful, everybody will have own idea, sometimes smoking and frayed too, and we will remember with difficult Gillo Dorfless, or Ermanno Migliorini, my professor of Aesthetics at the University of Florence. Furthermore, there won't be many persons thinking again to Teeteto by Platone, where Socrate explained the every human being construction  starting from the maieutics' Art that is applied to every obstetrician with only regard to the physical dimension of the childbirth, forgetting the mental one. And then, at last, only the professionals in the field will answer that the aesthetic term in the ancient Greece implicated the body senses and the pleasure, and that only with Alexander Gottlieb Baumgarten, in 1750, after the exit of the unique text, we start to understand this term as the Science of Beauty and of the liberal arts.

That's why it becomes important today, in the third millennium, to talk about the beauty. In this world there are too many cooks, not much ships and surely very little captains, while the whole humanity goes on to a destination without the end. Today, to talk about the beauty means to regain possession of a creative act in which the final purpose of the common living is shared in: the confidence towards a method which takes us to the incommensurable reconciliation with ourselves and with the whole world over.

It's a question, as Jean-Luc Marion remember us, of considering once and for all, and on everybody side, but especially on the School one , that the method term comes from two Greek words meta and hodos, and then this means  route to go over. And this over is the beauty, pursued in every Age and culture, following specific parameters.

The beauty is anthropologically driven by a biological pursuit, thanks to it we are prone to conceive the life itself as a group of events on a human and Nature scale. Protagora remembers us in his ancient philosophy, perfectly syntonic with its imagines coming from the Positron Emission Tomography (PET), on the basis of that the neurocognitive action of the cerebral cortex is inclined to assume a form in accordance with a method perfectly integrating every experience of the personal memory by the present's adaptabilities, in view of the future.

We define it cognitive constancy, and in my point of view, it implicates the natural human propensity to the re-discovering of God too, trying to look for, by the love alchemy, the complementarity  without which it wouldn't be worth suffering.