Il Rinascimento e le rinascite nella storia: verso una sociologia della grazia
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This paper argues for the need of a sociology of grace, based on a sociology of the
Renaissance, central – among others – for understanding the modern condition. Such an
approach takes its point of departure in Max Weber’s comparative study of the rise of world
religions and his concept of charismatic power, yet goes beyond Weber in emphasising the significance
of a series of renascences, culminating in the European Renaissance starting from the
Duecento. The paper starts with a short linguistic and historical background analysis. The linguistic
study reveals that terms related to «grace» have three distinct meanings: theological (the
power and mercy of God), aesthetic (the power of graceful beauty), and socio-anthropological
(charity and gift relations). The historical analysis goes back to the axial age hypothesis but
argues that – as the three great monotheistic world religions, redefined as «religions of grace» –
each developed outside the time horizon of the axial age, this period, though an extremely
important moment of liminal crisis, cannot be considered as the «centre» of world history.
Emphasis is placed, instead, on the more or less parallel emergence of ancient Judaism and
Minoan culture, each based on epiphany experiences, one male and the other female, thus
establishing two distinct and unique traditions of grace. European culture, rooted in
Christianity, is based on the attempt to forge a unity between these two traditions; a unity that
always remained precarious and in need of constant renewals, in the forms of reforms and
renascences. The most important such period of renewal was the Italian Renaissance, which
started in the Duecento, combining «rebirth» and reform, and ending in the liminal crisis
around 1500. Central for this project was an attempt to unify the three meanings of grace. The
failure of the Renaissance as a project led to its fragmentation into Protestant predestination
(Weber), court society etiquette (Elias) and the disciplinary institutions of the modern state
(Foucault); or the rise of modernity. The argument implies that the crisis produced by modern
nihilism can only be ended by a return to the spirit of the Renaissance project.
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