Speakers

Presentation of the speakers and the contributions proposed for the Symposium.

1) Daniel Cesar Robaldo - The evolution and function of Myths in Human History.

The presentation traces a path through human history and its connection to myths, explaining in detail how these have evolved from the discovery of fire to the present day. Drawing on forty years of research in education and information and communication technologies (ICT), the author has observed in the programs implemented by his foundation how a humanizing education leads young people to explore their deepest desires in a non-violent way. They project their utopias into a future filled with hopeful and possible images.

The author will connect these experiences to his fifteen years of research into how utopias fuel the myths of various American peoples. Through his travels in various countries of the continent, he has been able to observe the evolution of these myths, which have adapted to the different cognitive levels developed as a result of new experiences, until today, when a materialistic culture denies utopias and promotes individualism, in contrast to the flourishing of past cultures guided by myths.

However, the author perceives the first signs of the birth of a new myth and invites the audience to actively participate in its construction. With a historical perspective inspired by New Universal Humanism, the author will present a framework for the "Mythical Process", applicable to any culture and useful for understanding not only the evolution of cognitive processes, but also the origin of the search for the sacred, understood as "intuition". In this way, the speaker anticipates the contents of his next book.

Daniel Cesar Robaldo. Independent Humanist researcher for over 40 years, affiliated with the School of Silo (New Universal Humanism). Writer and lecturer in the fields of education, comparative religion, and cultural anthropology. Currently conducting research on myths in the Americas and serving as president of the Da Vinci Foundation in Argentina.

2) Ernesto “Tito” De Casas - Profile of Silo and his contributions.

Here I present an approximation to Silo, Mario Rodríguez Cobos, a universal mendocino, whom I met since the 60s, until his departure in 2010.

His activities to disseminate his universalist contribution to personal and social development have been numerous, in two specific areas: the New Humanism and the Message. His literary work is multifaceted and is published in the "Complete Works" and in other texts, also available on the silo.net website in several languages. Moreover, other authors collect his proposals and expand his contribution in various aspects, as we will see in the conference.

The thesis sustained here is that Silo is an author of the present and the future, who helps to overcome archaic conceptions, which still persist by inertia. His book "Humanizing the Earth" is explicit in its proposals, as is his spiritual contribution entitled "The Message of Silo". Thus, both in the intellectual and mystical fields, he offers significant experiences to those who are interested, opening doors to the future in this uncertain juncture of humanity.

Ernesto “Tito” De Casas. Nace el 29 de marzo de 1947 en Mendoza, Argentina. Hijo de José Ernesto y Leonor González, ambos dentistas, radicados en Luján de Cuyo y es el mayor de dos hermanos. Padre de 3 hijos y casado con Teresa Gutiérrez. Después de la escuela primaria cursa el bachillerato en el Liceo Agrícola DF Sarmiento que completa con el ciclo básico de Bellas Artes. Estudia Inglés y se convierte traductor técnico. Se integra a los comienzos del Movimiento Humanista, que funda Silo en la provincia, participando en todas las etapas del Siloismo. Realiza diversos viajes por el país y después irá a Europa y EEUU, y Asia, residiendo en Tokio, Japón y Madrid antes de regresar a su provincia. Escribe y publica Todavía hay Futuro y Entorno a Silo y hace diversos aportes y estudios de temas afines al Humanismo.

3) Adolfo Carpio - "Chile and the world at the crossroads" (book presentation).

What is happening in the world today? What does the future hold for us? These and other questions are on the minds of many of us. Answering these questions is not an easy task. The characteristics of the times in which we live, in which quick and short-term responses, dystopias and the search for easy solutions to complex issues prevail, complicate the panorama even more. However, it is a necessary task to try to understand the world in which we live, what to expect, and adjust a life project. In other words, these questions that we ask ourselves are existential in the purest sense of the word. They compromise our existence as individuals and as a society.

Adolfo Luis Carpio. Born in Buenos Aires in 1951. B.A. Comparative Religions from the University of Puerto Rico. He has dedicated himself professionally to software engineering. Specialist in generalities. He began his participation in the Humanist Movement in Buenos Aires in 1971. He has developed activities in Buenos Aires, Puerto Rico, San Francisco, New York and now in Santiago and Valparaiso. He is a full member of the Humanist Center for Studies "Instituto Tókarev" and applies at the Center for Studies in the Study and Reflection Park "Los Manantiales".

5) Luis Javier Botero Arango - Is a society that doesn't kill possible?

Based on over 25 years of research by Dr. Glenn D. Paige and Dr. James W. Prescott, as well as the World Health Organization's World Health Report, the possibilities, necessary changes, and steps to be taken to create a society that does not kill are presented.

Luis Javier Botero Arango. MSc in Industrial Engineering (Integrated Human Systems), Iowa State University, USA. First winner of the Gene Sharp Activist Award for Nonviolence - Palestine, 2005. Nonviolence Trainer, certified by the University of Rhode Island - USA, 2000. Over 20 years of experience as a manager in the Colombian private sector. Nonviolence Advisor to the Government of Antioquia, Colombia (7 years). Nonviolence Advisor to the Mayor's Office of Medellín, Antioquia (3 years).

6) Eugenia Anahí Figueroa - The Communal Paradigm of Good Living.

The process of change emerging today in the region, from the perspective of indigenous peoples, radiates and impacts the global environment, promoting an ancestral paradigm, the communal paradigm of the culture of life for good living, based on a way of life reflected in a daily practice of respect, harmony and balance with everything that exists, understanding that in life everything is interconnected, interdependent and interrelated.

Eugenia Anahí Figueroa. I am an advanced student of Social Communication, with 8 subjects left to graduate. I am looking for a job opportunity that will allow me to continue developing the knowledge I have acquired and to continue the learning process in the field of communication with indigenous identity.

7) Giorgio Gaviraghi - The Future of Humanity: Evolution or Extinction?

In recent months, the applications and advancements in artificial intelligence (AI) have grown exponentially, suggesting that the Technological Singularity—an event whose consequences we cannot foresee—is near, possibly even before 2029, as predicted by Ray Kurzweil, one of its leading theorists.

In this context, AI is increasingly capable of performing "human" tasks, threatening not only jobs but the very existence of humanity should AI dominate. According to the Sapientia scale, our progress is leading us towards evolutionary advancements, including Brain-Computer Interfaces (BCIs), enhancements to our biological bodies with extended lifespans and cures for many diseases, thus creating a superior being through technology. This also encompasses entry into new environments such as space, following the transition from sea to land by living beings.

With the advent of the Technological Singularity, where superintelligent AIs become independent of humans, their priorities might diverge from ours, potentially leading to a future vastly different from what our anthropocentric view anticipates. If AIs were to dominate, humans could become secondary, and projects dedicated to human advancement, particularly in medicine, might lose the momentum gained in recent years.

In this presentation, we aim to explore alternative scenarios for the Singularity and other possibilities for both humans and machines. For instance, space, being more suitable for machines than biological beings with their life needs, could be the first sector where machines might exclude human participation. All stages of the Sapientia scale (human body, territory, environment, technology) would need to be re-evaluated and revolutionized by the participation of machines and their different priorities.

As shown by the Sapientia scale, some hypotheses for collaboration to achieve a symbiotic coexistence between humans and machines would depend on the speed at which technological and other advancements could be made available, allowing humans not to be surpassed by the capabilities of machines. BCIs, mind uploading, and other medical advancements could improve human conditions, offering cooperative alternatives and preventing machine supremacy.

We are at a critical juncture in our history, and we must recognize the situation, analyze development trends, and enhance the capabilities of the biological being, even if augmented by technology. It is essential to find common ground between humans and machines for a symbiotic coexistence that allows progress for both parties within a framework of universal benefits. This presentation is based on these principles.

Giorgio Gaviraghi. Architectural degree fromthe Milan Polytechnic. Responsible as project manager for major international projects, also acting as CEO for international companies operating in Europe, the US, Latin America and the Middle East in the field of design and construction. Author of over 80 papers ranging fromspace, transportation, city planning, design and other topics, including authoring articles and books.

8) Hugo Novotny - "Light, Gravity, Time, and Mind - We are not alone" (book presentation).

The generations that have shared these first decades of the 21st century have been part of a dramatic and unprecedented evolutionary transition of humanity. On the one hand, the political and economic forms, institutions, beliefs, and values of an old world are crumbling; and the powerful who still seek to sustain them to preserve their power and privileges are dragging the societies of practically the entire planet into wars, genocides, climate catastrophes, and all kinds of inequalities and injustices.

But at the same time that this drama unfolds, a new sensibility is being born; a new landscape of travelers of the deep, the cosmos, and the mind is emerging. Paradoxically, as Science advances in the exploration of the origins of the Universe and life, in the search for other worlds, other lives, and other intelligent beings, humans are beginning to discover within themselves consciousness, the "inner gaze," and the intention that moves it, in themselves and in others; to glimpse an evolutionary intention that drives everything, a Plan that lives in all that exists.

A new spirituality, capable of inspiring a new evolutionary leap in human beings, is beginning to manifest itself, softly and silently, in different latitudes. An inner religiosity that is growing, giving way to a new universal sacred myth. Within ourselves, we begin to feel that we are not alone, nor are we chained to this time and this space.

Hugo Novotny (1956) was born in Santa Fe, Argentina. He is a writer, researcher at the Parque de Estudio y Reflexión "Carcarañá" parquecarcarana.org and the Humanist Pedagogical Current copehu.org, and a Russian language translator. From a young age, he has participated in the philosophical and social current known as Universal Humanism, founded by the writer, thinker, and spiritual guide Silo (Mario Rodríguez Cobo, 1938-2010). He promotes the translation and publication of Silo's work in Russia, Mongolia, and other Asian countries. He resided in Moscow for twelve years. Among his books are: "La conciencia inspirada en la Filosofía, la Mística, el Arte y la Ciencia" co-authored with P. Figueroa and C. Baudoin (2012); "Luz y tiempo – Representaciones del Universo, espacio-temporalidad y sustrato de creencias en la conciencia humana" (2018); "Caminos espirituales del Asia" (2020) and "Luz, gravedad y tiempo – En todo lo existente vive un Plan" (2021). His writings in Spanish, English, and Russian are available at hugonovotny.academia.edu, he currently resides in the city of Godoy Cruz, Mendoza, Argentina, and participates in the Community of Silo's Message.

9) Javier Tolcachier - El Foro Humanista Mundial. Una utopía en marcha.

More than three decades ago, on October 7th and 8th, 1993, the First World Humanist Forum was held in Moscow. On that occasion, the founder of the Humanist Movement, SILO, stated that "the objective of this forum would be to study and take a position on the global problems of the world, structurally relating the phenomena of science, politics, art, and religion." He also specified that the Forum "aspires to become an instrument of information, exchange, and discussion among people and institutions from the most diverse cultures of the world, and that it also aims to take on the character of a permanent activity so that all relevant information can circulate immediately among its members." Over the years, various Humanist Forums have been held in different parts of the world, giving continuity to this impulse. More recently, a group of humanists from Africa, Europe, Asia, and Latin America has been proposing to take advantage of the accumulated experience, inviting to connect the various Regional Forums in a permanent World Humanist Forum, which would serve as a platform for dialogue and joint action for organizations and people from different fields and cultures to continue laying the foundations of the Universal Human Nation. The presentation will explain the processual character of the World Humanist Forum, comment on its antecedents, the guidelines for its updating and vision for the future, and invite you to join this Utopia in Motion.

Javier Tolcachier. Born in 1960 in Córdoba, Argentina. His existential restlessness and early interest in the possibility of social transformations merge into an intense search, until he finds in Siloism a wonderful synthesis to embrace the best of causes: Humanizing the Earth. Within the framework of the dissemination of Universal Humanism - a current of thought founded by Mario Rodriguez Cobos (Silo) - he has organized and participated for over four decades in communication and training activities in different countries of Europe, Africa, Asia, and Latin America. He is a researcher at the Center for Humanistic Studies in Córdoba and a columnist for the international news agency Pressenza. Among his works are the books "Memories of the Future", "The Fall of the Dragon and the Eagle", "Humanizing History"; "Trends", along with lectures, articles, studies, and monographs that seek to apply a humanist perspective to various fields of human activity. He lives with his wife and two children in his hometown.

10) Guillermo Cabruja - Community education, literacy in prison settings and low-income neighborhoods of Rosario and surroundings areas.

We are a group of people united in the Civil Association "Alfabetización Santa Fe" who carry out voluntary work. Our work focuses on literacy for young people and adults deprived of their liberty in prisons, as well as in the various low-income neighborhoods of the city of Rosario, where the community is experiencing a situation of social vulnerability. Our team is made up of various actors in society: workers, students, professionals from different disciplines, and representatives of various spheres of daily life.

Education is a human right, and we know that school dropout and failure are the product of social inequality. We are inspired to carry out popular education that restores to individuals the capacity to act and transform the reality that has historically excluded them. The idea was born in our city 12 years ago, to respond to concrete educational problems in the population, and began in penitentiary units.

Together with volunteers from our city and the "Multisectorial de Solidaridad con Cuba" organization, we implemented the program called "Yo, sí puedo," which was created in Cuba by Leonela Relys and successfully developed in different countries around the world. The dynamic is to work collectively with internal facilitators, who act as a link with the participants in the literacy workshops, generating solidarity relationships and consolidating social bonds.

The 2015 Education for All Global Monitoring Report estimated that around 781 million adults are illiterate, and that two-thirds of them are women. Consequently, illiteracy exacerbates gender inequality in access to education and the free development of personality. At the local level, our organization estimated a figure of 30,000 illiterate people in the city of Rosario in February 2020. As a result of the highlighting of this problem by studies and surveys carried out in 2018, the National University of Rosario was challenged by the situation and invited us to work jointly with the Law School of the UNR through the Social Linkage and Access to Justice Area, creating the University Extension Program "Literacy and Access to Justice."

The Program seeks to address different dimensions of literacy, focusing on contexts of social vulnerability, involving researchers, teachers, students, non-teaching staff, social organizations, and government agencies in the literacy task. In this way, we seek to establish and strengthen a comprehensive intervention network with schools, clubs, popular libraries, neighborhood associations, soup kitchens, etc.; that demonstrate the importance of working together for equal rights. We have already taught around 500 people in prison, and we are working with children, adolescents, and adults from various neighborhoods in the city of Rosario.

Guillermo Cabruja. Founder and Coordinator of "Alfabetización Santa Fe". Civil Engineer. Master's degree in Marketing and Commercial Management from ESEM Business School - Madrid, Spain. Businessman. Peronist activist.

11) Judy Grisales Alape - Sustainable leadership: better people, better systems.

In a world that is increasingly interconnected and facing global challenges such as climate change, inequality, and the ongoing humanitarian crisis caused by violence, the need for sustainable leadership is becoming increasingly urgent. This presentation will explore the concept of "Sustainable Leadership" on the premise that, to build resilient and equitable systems, it is essential to cultivate leaders who are both ethical and effective.

Judy Grisales Alape. CEO of the Global Sustainable Leadership Network. Creator of the Zero Hunger Humanitarian Social Responsibility Network (Colombia & Venezuela 2020). Co-founder of @profeCAN Leaders in ZOOcial Responsibility. Director of @poliTalksclub -People, Planet, Prosperity, Peace and Podcast 2030. Professor at the Technological Units of Santander -UTS- . Currently directs the International Commission for Sustainable Development -Agenda 2030- Global Women Leaders. She also leads the Policy and Governance commission at Nethuman.org . Political woman, activist, social worker and change agent in favor of citizen participation, the defense of the human rights of children, adolescents and families in LATAM and the Caribbean.

12) Angel Rogelio Guerra Revolorio - "Angelito's Educational Journey and the Power of Images" (book presentation).

This presentation positions education as a central and transformative project in the life of a human being during childhood and adolescence. The project focuses on the life story of Angelito, set in Guatemala during the 1990s and 2000s, and his various attempts to educate himself through public education. In this sense, the book presented here consists of two fundamental parts for the protagonist: the construction of images and the strengthening of images, through which he shows the aspirations, desires, and motivations that guided him throughout his journey.

In the first part, the author recounts how these needs for education were expressed from his core of dreams and how, from that place, triggers were launched into his memory that configured images with which he carried out various daily activities to achieve his goals. At the same time, the author recounts various events he experienced from birth, such as belonging to a rural family, both parents being illiterate, a father who was an addict, witnessing his mother's suicide at the age of seven and his father's abandonment, having a late and precarious entry into school, and being withdrawn from elementary school against his will at the age of fifteen, and experiencing various types of uprooting. While these events were unfolding, his images were also being strengthened, which were always anchored to his education project.

Due to this, in the second part, the author recounts various decisions he made to achieve his goals even as a child, guided by images based on internal records that motivated him and brought him happiness as he progressed.

Finally, the author closes the book based on his biographical experience with an epilogue that invites reflection on the value of our aspirations, the true meaning of resilience, and the fundamental milestones that mark our transformative education, and the roles that our family, society, and the State assume and how that impacts our human development.

Angel Rogelio Guerra Revolorio. Doctoral candidate in Social Sciences at the University of Buenos Aires. - Master in Habitat and Urban Poverty in Latin America. - Bachelor in International Relations from the University of San Carlos de Guatemala.

13) María Dolores Hernández Mosqueda - Legal regularization of migrant women through social work intervention.

The aim of this project is to raise awareness of the situation of risk and vulnerability faced by migrant women as a social problem, compounded by the lack of legal regularization. This prevents them from having the right to basic services, as well as from receiving more direct guidance on their migratory situation. Through social intervention in the field of social work, care and support would be provided to promote the social inclusion and cohesion of migrant women.

María Dolores Hernández Mosqueda. I am Mexican, from Mexico City, and I am completing my studies in Social Work at the National Autonomous University of Mexico, in the SUAYED system. I arrived in Spain with my children as an asylum seeker, due to the gender-based violence I experienced in Mexico. Since my arrival in Spain, I have been included in the circuit of care for victims of gender-based violence, where I have been subject to the care protocol offered by this circuit. I consider myself a social activist, in favor of justice. My social participation in this country is through social accompaniment of migrant people, especially women. I am the creator and coordinator of the ENCIDEM project (Enlace Integral de ciudadanas(os) del Mundo) which offers care and interventions to meet the needs of vulnerable groups, especially migrant women. I promote the dignity of domestic work and care. I volunteer for the Red Cross and other social entities. I participate in forums, talks, seminars, and meetings where issues such as migration, foreign affairs, education, gender-based violence, care, entrepreneurship, from the perspective of social change and public policies are raised. I offer workshops and talks where I promote a gender perspective based on equality and equity. Living outside of Mexico has made me realize that no matter how difficult life may be, you can always contribute to social change from wherever you are.

14) Rodrigo Arce Rojas - Symbiotic Humusnity.

Our civilization has been built around human well-being, which is commendable; however, it is insufficient to address the severe civilizational crisis we find ourselves in, which manifests in multiple ways in the environmental, economic, social, political, and axiological spheres, among others. Although humanism is permeable to ecological approaches, it still has a strong anthropocentric imprint based on human exclusivity that attributes qualities to humans that are not replicated in other expressions of life.

With our current level of scientific knowledge, it is possible to affirm that several characteristics previously considered unique to humans are not, as expressions such as culture, politics, and morality are also manifested in animals, albeit to a different degree than in humans. It is now possible to affirm that consciousness, intelligence, agency, and even technology are more widespread attributes in all expressions of life, although they vary qualitatively compared to humans. This realization invites us to expand the moral community to include other expressions of life, without resorting to a bio-egalitarian proposal but rather marked by respect for all expressions of life for their intrinsic value.

It is within this framework that the concept of "humusnity" is proposed to refer to all expressions of human and non-human life (more than human, other-than-human) in recognition that we are all ultimately humus, earth, all formed from a common base of chemical elements in different proportions. It is not just a way of recognizing ourselves as part of nature, although specific attributes have led us to create a second nature, but to make an ontological shift from a utilitarian relationship with nature to a relationship of conviviality, from the pursuit of material development and accumulation to a relationship of biocultural well-being, where both human well-being and the well-being of nature matter. In this way, the search for utopia has to do with co-habiting based on an ethics of care extended to all expressions of life. This is not an ideological position but the recognition that all expressions of life belong to the same web of life and that symbiosis has been, and continues to be, a manifestation of collaboration, associativity, as part of the forces of evolution.

These perspectives are supported by the eco-evo-devo approach (ecology-evolution-development) and epigenetics, which explain why the categories of nature and culture have blurred in recent times. Symbioethics, therefore, encompasses this perspective of an integrative ethics that recognizes the fact that all living beings are interrelated in one way or another, as expressed by our character as holobionts, which is nothing more than another way of saying that we are Gaia, we are Pachamama, we are the Biosphere, we are interspecies and we co-exist.

Rodrigo Arce Rojas. Doctor in Complex Thought (2018), Master of Science in Forest Resources Conservation (1992) and Forestry Engineer (1988). With 35 years of experience and contributions to the interactions between society, nature and culture applied to community forest management, forest certification, climate change and REDD+, conservation, agroforestry, agroecology, agrobiodiversity, anthropological ecology, watershed management, environmental auditing, rights of indigenous peoples, indigenous peoples in isolation and initial contact, environmental and forest public policies, dialogue, participation and participatory methodologies, prior consultation, governance, conflicts and capacity building with national (IIAP, WWF, CARE) and international organizations (FAO, GIZ). University professor, reviewer of scientific articles, facilitator of events and social processes, tutor of doctoral theses in Complex Thought at the Edgar Morin Multiversity of the Real World in Mexico.

19) Adrián Cortés - Silo and human biological immortality. It's no longer a utopia.

Science and technology, through the historical accumulation of developments and discoveries, periodically reach critical moments that allow for qualitative leaps that impact the entire civilization. In this line, we trace the discovery of fire, the wheel, or agriculture. Fire allowed us to have shelter in cold and hostile environments such as caves, as well as to predigest our food, facilitating its assimilation and thus obtaining better nutrients for the development of our nervous system, consequently generating cognitive improvements. The wheel facilitated physical work, making heavy loads more manageable, leaving us energy available to take care of our families. With the discovery of agriculture, we no longer had to chase our food with spears and knives, and we expanded our temporal horizon by calculating in advance the harvest times... Each of these historical milestones generated drastic changes in human existence. The current configuration of the first planetary civilization known to us has allowed the global and immediate exchange of data and discoveries, but also of advanced technologies, so that today we find ourselves at a new point of "disruptive criticality" to take the next qualitative leap in the human species: the possibility of extending our biological life indefinitely and without physical deterioration.

The recent discoveries made by the research group I lead seem to complete the picture necessary to take this leap. For 15 years we have been conducting research in the fields of biochemistry, immunology, and human aging. The developments and discoveries we have made have allowed us to develop a solution to the problem of human aging. It is in our hands to support this cause and allow this qualitative leap or continue on the nihilistic path of the current dying world.

Adrián Cortés (Popayán, Colombia). Director of the IVSI research group "Institute for Research in Synthetic Vaccines and New Medicines". Chemist. Specialized in Molecular Immunology and Molecular Physics (University of Caucau).

21) Gianmarco Pisa - Museums for Peace in the ecomuseal perspective. Spaces of Participation, Humanity, Peace.

In their orientation towards peace, museums, especially peace museums, can be configured as ecomuseums if they convey the enjoyment of the heritage and identity contents of their territory and when their configuration goes through a co-creation process directly involving the active participation and dynamic engagement of the communities of inhabitants, of people, with their stories and relationships, their aspirations and memories, and, at the same time, of the social environment and the territorial space.

This function is enriched with surprising potential in the “space of the city” and is open, in line with the aims of Unesco, to new paths of relationship and coexistence, of peace education and peace building, in the sense, well known in literature, of «positive peace», peace not only as an affirmation of the repudiation of violence and the fight against war, but also as a manifestation of the fullness of human rights and social justice, of democracy and coexistence.

Starting from some specific museum institutions in the European scenario (the Bradford Peace Museum, in England, the Nuremberg Peace Museum, in Germany, and the Gernika Peace Museum, in the Basque Country) and in the Italian context (the International Peace Manifesto Documentation Centre, in Casalecchio di Reno, near Bologna) and on the basis of the action-research in the field, inspired by cultural heritage for peace and coexistence in the post-Yugoslav space, which dialogues with the open and inclusive features of museum institutions such as the Museum of Yugoslavia in Belgrade and the Museum of Mitrovica, MoM, in Kosovo, the text questions the link between heritage, relational constructs and positive peace and focuses on the ecomuseum vocation of museums for peace as social and cultural spaces of relationship and coexistence, participation and education, particularly in the sense of the «place-based education» and, ultimately, the affirmation of the «properly human dimension of human».

Gianmarco Pisa. Peace worker, involved in research-action initiatives and projects for conflict transformation within the Italian Institute for Peace Research - Civilian Peace Corps (IPRI-CCP), he has carried out various peace actions in the Balkans and on the European and international scene. He collaborates with magazines and documentation portals (including the international press agency Pressenza, the culture and debate blog Odissea, and the political and cultural magazines Futura Società, Gramsci Oggi and La Città Futura) and has published several works on the themes of positive peace and peacebuilding, conflict, the role of culture and memory in social transformation processes. Member of the working group dedicated to Peace Education within the Italian Peace and Disarmament Network, he is the author of the concise manual "Making Peace, Building Society. Basic guidelines for conflict transformation and peacebuilding" (Multimage, 2023). Among his other recent publications are "Ordeals. Memories and memorials for peace and coexistence" (Ad est dell'equatore 2017), "Kosovar Landscapes, 1998-2018. Cultural heritage as a resource for progress and opportunities for peace" (2018) and "Of earth and stone. Aesthetic forms in spaces of conflict, from Yugoslavia to the present" (2021). His latest publication is "The doors of art. Museums as places of culture between place-based education and peace building" (Art doors. Museums as places of culture between place-based education and peace building), 2024, recently published by Associazione Editoriale Multimage.

23) Andrea Natalia Novotny - "A utopia in teacher training: Humanizing Education."

A new approach to teaching focused on the human being.

Faced with the need to renew the educational approach, a proposal for a postgraduate course called "Academic Update in Humanizing Education: Intentional Learning, Emotional Atmospheres and Collective Construction of Knowledge" has emerged. This training aims to innovate the pedagogical perspective and the professional teaching practice, based on a paradigm that places the human being and their integral development at the center.

The objective is to stimulate teachers to reflect deeply on the meaning of education, asking questions such as:

• What is the meaning of education today?
• How can we give direction and true meaning to teaching and learning environments?
• How can we uncover our purpose in the world and help our students to uncover theirs as well?

How did this utopia begin in the province of Mendoza?

Since 2020, at the public teacher training institute 9-002 "Tomás Godoy Cruz" in Mendoza, an update and specialization course in Humanizing Education has been started. Thanks to the success of this project, in 2024 a new postgraduate course was established at the Institute 9-028 "Profesora Estela Quiroga".

Theoretical foundations: this training proposal is inspired by the philosophy and psychology of Silo's Universal Humanism and is framed within the Pedagogy of Intentionality. It considers education as a fundamental human right, a dynamic and complex process that goes beyond numbers and statistics.

Impact:

• Teacher training: It has trained over 60 teachers, providing them with an official qualification in Humanizing Education.
• Expansion: It has spread to other teacher training institutes, demonstrating its potential to transform education at a regional level.
• Social impact: It contributes to building a more just and equitable society, promoting the integral development of individuals.

Innovation:

• Holistic approach: It integrates various pedagogical and philosophical currents.
• Link with the community: It involves the educational community in the construction of educational projects.
• Use of non-formal spaces: It uses spaces such as the Carcarañá Study and Reflection Park to promote reflection and experiential learning.

In conclusion, this proposal represents a utopian but achievable vision, demonstrating that it is possible to transform education from a humanist perspective centered on the human being.

Andrea Natalia Novotny. Is an Argentine educator with a solid background in teacher training and a deep commitment to pedagogical innovation. Holding a master's and a doctorate in Education, Novotny has dedicated her career to developing and promoting educational models that prioritize the comprehensive development of students and the collective construction of knowledge.

Her professional experience ranges from university teaching to coordinating teacher training projects at the national level. She has been a key figure in the creation and development of teacher training programs focused on Humanizing Education, a pedagogical approach that seeks to connect education with human values and social transformation.

Novotny has demonstrated a strong commitment to educational research, participating in various projects and publishing articles in academic journals. Her research has focused on topics such as teaching practice, intentional learning, and the construction of learning communities. Additionally, she has been an active promoter of the Pedagogy of Intentionality, an approach that aims to develop students' ability to learn autonomously and meaningfully.

Throughout her career, Novotny has combined her academic work with intense activity as a teacher trainer and speaker at various national and international events. Her work has been recognized for its academic rigor and social commitment, contributing significantly to the renewal of education in Argentina and other Latin American countries.

24) Jorge Rocha - A Utopia: School Foresters.

The School Foresters project proposes that children in schools create seedbeds for seedlings to provide trees for their city. It is a fun and educational activity that allows them to learn about caring for life and observing its growth. The experience of carrying out this activity has shown us how a sensitivity awakens and develops in children that can easily extend to the rest of their social coexistence. Furthermore, it is a complement that enriches non-formal education, supporting teachers with practical tools for developing the school curriculum.

Jorge Rocha. Co-founder of the School Foresters project in 2014. Since then, he has worked as a volunteer in non-formal education in schools in the outskirts of Buenos Aires. He is currently the coordinator of the Environmental Promoters Course at the Faculty of Agricultural Sciences of UNLZ. Co-founder of the civil society organization "La Comunidad para el Desarrollo Humano" in 1982, of which he is currently a member of the Board of Directors. Promoter in Argentina of the "3rd World March for Peace and Nonviolence", organizing events to spread awareness and mobilize people in different provinces of the country.

25) Carlos Washington Guajardo - The Humanist Center for Studies of the Americas: Building an Intercontinental Utopia.

The proposal of the 10th International Symposium of the World Center for Humanistic Studies "UTOPIES IN MOTION" implicitly invites us to think of new courses of action that would allow the transition from a possible utopia to a realm of implementation and change. The opportunity to exchange in this context the experience developed by the Center for Humanistic Studies of the Americas (CEHA) seeks to account for a utopia in action. According to the dictionary of New Humanism, utopia reflects a set of aspirations that aim for a better world, mobilizing creative energy towards these high ideals, but it also warns us about "anti-utopias", those artificial attempts to realize the utopian ideal here and now, without adaptation to the context and circumstances, situations that have only increased human pain and suffering.

The creation of the Center for Humanistic Studies of the Americas (CEHA) in 2021 represented the construction of a new meeting space, where a group of people from different parts of the American continent, drawing on their own cultures, were able to discover the power of images guided by a common sensibility that set a meaning and a purpose. Thus, in the landscape of cultural anthropological research, courses of action and projects were formed, guided by a deep humanistic vision that strengthened the initial proposal with the incorporation of new friends from different latitudes and the inclusion in the field of research of new extra-continental cultures.

The development of new knowledge about ancestral cultures, their valorization through the discovery of an intentionality that transcends historical processes, and the finding in those societies and peoples of attitudes and humanistic moments that are at the basis of their mythologies, their spirituality, their rituals, their ceremonies and their daily practices, reinforces the idea of a convergence that transcends time and space, and will lead to the construction of that long-desired planetary civilization, overcoming the current critical and violent fragmentation.

Some essential questions about our being, our origin and our future deeply question us, and they were also the unknowns that crossed our ancestors. Recovering these experiences through the various research carried out, investigating the cultural richness that has built human history, and then proposing areas of dissemination and exchange that enrich the necessary images and mobilize towards these utopias, constitutes the core of the contribution of the Center for Humanistic Studies of the Americas in this process that involves us.

Carlos Washington Guajardo. Bachelor of Business Administration. Professor of Economics. Master in Institutional and Corporate Communication. Educator with over 35 years of experience. Practices mental discipline at the Punta de Vacas Study and Reflection Park. Current coordinator of CEHA. Researcher of American, African, and Asian cultures. Co-author of the "Manual for a Transformative Education" - humanist educators of Mendoza, Argentina.

26) Carlos Crespo Burgos - "Contributions and Challenges in the Gestation of Humanizing Education, from the Andean region" - round table.

In the last two decades, educational expressions animated by the spirit and approach of Universal New Humanism have multiplied worldwide, with multiple initiatives and pedagogical modalities, attesting to its growing presence globally in various areas of formal and non-formal education. In the transition to the new century, Chilean educators Mario Aguilar and Rebeca Bize disseminated the educational postulates of New Humanism through the proposal of the Pedagogy of Diversity (1999) and Intentionality (2010). Simultaneously, numerous national and international networks of humanist educators multiplied, multiple organizations such as Observatories or Permanent Councils for Nonviolence were formed, as well as movements or pedagogical currents with diverse denominations. These expressions have penetrated more and more deeply into educational institutions, social organizations, higher education institutions, and public spaces, according to increasingly structured and permanent modalities.

The objective of this round table is to systematically present the development of these multiple expressions and to reflect on their challenges, in order to contribute with images that, connecting memory and project, inspire the multiple social actors in the world, who are building another education in a liberating educational direction. The round table will be composed of guests from different continents, who will share their views on these medium-term processes.

Round table moderator:

Carlos Crespo Burgos. Ecuadorian. PhD in Education from the Federal University of Minas Gerais in Brazil (2017) and Master in Social Sciences applied to Education, UNICAMP-Brazil (1990). Postgraduate university professor. Researcher at the World Centre for Humanist Studies and animator of the International Network of Humanist Educators. Currently writes for the international press agency Pressenza, Peace and Nonviolence.

Participants:

Yanet Honor Casaperalta. Peruvian. Primary school teacher with a master's degree in educational management and science didactics. Specialist in rural education and transformative pedagogies. National Award ‘Palmas Magisteriales en el Grado de Educador’ and winner of the First National Competition of Good Teaching Practices of the Peruvian Ministry of Education. Promoter of the Network of Humanist Educators Ecuador Peru, since 2016.

Fredy Wilfrido Figueroa Samaniego. Ecuadorian. Bachelor's and Master's degree in Educational Sciences; Doctorate in Education from the Benito Juárez University of Mexico. Currently working as an educational consultant at the Ministry of Education of Ecuador (District 07DO2 Machala). Animator of the Red de Educadores Humanistas Ecuador Perú, since 2021.

Ismenia Iñiguez Romero. Ecuadorian. Graduate in Applied Anthropology with a Diploma in Gender, Violence and Human Rights Studies from the Latin American Faculty of Social Sciences - Ecuador. Specialised at the Edgar Morin Multidiversity University. With extensive experience in emergency pedagogy and human mobility.

27) Meyyappan Easwaramoorthy - Nature's Call.

Earlier the human species was closer to nature and even today various tribal populations are closer to nature than those in the so called developed world, like the indegenous tribes in the Andaman and Nicobar Islands that moved to high ground just before the Tsunami in 2004, it was a close call.

As humanists we are not against technology or the evolution of the human race as such but the fact that after the industrial revoution we have adapted to become ‘productive’ and ‘profitable’ in a Mechanical order is a cog in the wheels of that evolution itself.

We need not go back to eating raw meat and grow back a vestigial organ like the apendix but we need to strike the right balance for a sustainable development.

I used to envy the animals for having the freedom to pee whenever they want ever since my childhood days where I was thrashed for peeing in sleep, in my boarding school that trained me to hold my urine until the bell rang, preparing me for the industrial complex, also by changing the sleep patterms to suit the work shift.

We urgently need to pay heed to the Nature’s Call and reset the human race to it’s original factory settings as much as and as soon as possible by taking the cues from all cultures spaning various climatic and time zones, albeit with our bionic arms that extend beyond the man made boundaries, by respecting the rights of each unique individual that exists freely without posing any harm to anyone.

Let us collectively and immediately address the Nature’s Call as we progress towards our land of Utopia, a Universal Human Nation, away from the colonies of modified homosapiens that are detached from themselves and more so from reality, to suit the profits of a few. Come on, come all!

Meyyappan Easwaramoorthy. From India. I have been associated with the Humanist Movement since 2007 including and especially the World Without Wars and Violence. Currently I am a member of the Humanist Party of India and a member of the International Co-ordination Team of the International Federation of Humanist Parties. I was also part of the Base Team of the ongoing 3rd World March in India and Nepal travelling across the Imaginary Lines between the nations, carrying a book written by me, with the same title.

28) Sandra Basso - Neurodiversity.

Historically, the system has sought to standardize human life in all its aspects. Today, all our behaviors are standardized. Even the intimacy of our inner world does not escape this attempt to apply a single model considered valid, and everything that differs from it is labeled as "altered," "strange," or "deficient." Therefore, it is appropriate to reflect on human nature and ask ourselves some questions: what is it to be human? Who defines what it is to be human? Is there only one type of human being? If not, then: what is neurodiversity?

The objective of this presentation is to explore the concept of neurodiversity, its implications for people's lives, and how its recognition can transform our approaches to life in society.

Neurodiversity is a concept that has gained increasing importance because it leads us to rethink the definition of being human and to consider neurological variations not as deficiencies but as expressions of diversity. This approach challenges the traditional view that considers neurodivergent people as "abnormal" and promotes a perspective that values diversity.

Sandra Basso. Lawyer specialized in the Rights of People with Functional Diversity, committed to the recognition of neurodivergent identity, has dedicated herself to developing contributions to the development of the Neurodiversity paradigm. She has given talks, lectures, and conversations on the rights of people with disabilities.

29) Sofía Erbicella - Reconnecting with the Essential: A Path to the Universal Human Nation.

Through this presentation, I propose to explore a vision that, from a spiritual and humanistic perspective, responds to the multidimensional crisis facing humanity: the invitation to reconnect deeply with our inner selves as a path to a universal human nation. Based on my work, Mastery of Consciousness, this exposition addresses the notion that the global crisis is, in essence, the sum of unresolved personal crises that each individual projects onto the collective. In a world undergoing a crisis of humanity, it is urgent to reflect on how each of us contributes to this crisis from our inner being.

My proposal starts from a fundamental understanding: solving the external crisis is only possible if we first address our internal chaos. The presentation, therefore, revolves around the idea that transforming the world begins with self-knowledge and reconnecting with the human essence, a process that not only liberates the individual but, as a whole, can give rise to a true "universal human nation."

Sofía Erbicella. Writer and trainer with a deep dedication to spiritual development, focused on promoting individual consciousness and collective commitment. My career has focused on fostering critical thinking, introspection, and connection with the human essence through writing and youth education. As an author, I explore existential and spiritual themes, using my own inner journey as a tool for learning and expanding consciousness.

30) José María Tejederas Dorado - Joining Forces.

_Across the globe, thousands of individuals, groups, and organizations from social, environmental, religious, political, and other spheres share the same desire to humanize the Earth because a different world is both possible and necessary.

From the speakers' perspective, the task of humanizing the Earth is not limited to the psychological realm alone - hence the call for a psychic, cultural, and social revolution - but rather, its fruits should be directed toward transforming the world and its current outdated and unjust governance structures, to achieve a world without borders, a confederation of humanist nations, without war, violence, hunger, or discrimination, with social justice, real democracy, environmental balance, solidarity, and above all, an open future. (Sullings)

In the crisis we face today, all of humanity's cultures find themselves at the same historical moment, approaching the first planetary civilization. (Dario Ergas).

But the task is immense and it will be impossible for any individual group or movement to achieve significant progress alone. Therefore, it is essential to join forces as much as possible, thus avoiding the sterility of working in isolation. The proposal is to join forces, as many as possible. How to do this, how to join as many forces as possible, and how to organize ourselves to converge is the goal to be achieved in order to find the best ways that we can all identify together. It is therefore a matter of studying, sharing, and adding convergent points of view and ideas without any conditions, except for the unwillingness to impose one's own ideas on others. The old consciousness no longer serves. The choice is between resignation and change. "Tomorrow is already too late" because we are losing "a time that will never return"._

José María Tejederas Dorado. Born in Cordoba (Spain) in 1950. He has lived in the forest of Castañar de Hervás (Cáceres) since 2003. Professionally he worked for several decades in the General Directorate of the National Geographic Institute of the Ministry of Public Works in Madrid. He is now retired.

Since his youth he has been interested in the psychological aspects of the evolution and development of human beings, which led him in the 1970s to study Comparative History of Religions at the Sorbonne and Psychology of the Possible Evolution of Man in Santiago de Chile, Mendoza and Buenos Aires, and Trades and Disciplines in Salsipuedes, Córdoba, Argentina.

Throughout his career, he has participated in various groups of self-knowledge, personal growth and in the study of theories on life, evolution and human development, taking an interest in visions and proposals from both the East (Fourth Way, Vedanta and Buddhism) and the West (Humanist and Transpersonal Psychology). His main references include thinkers such as Gurdjieff, Mario Rodríguez-Silo, Krishnamurti, Ken Wilber, Ramana Maharsi, Nisargadatta, and Eckhart Tolle.

In 2008 he co-founded the group Sinapsis in Madrid. Subsequently he formed other study groups of evolutionary psychology and ET proposals (Eckhart Tolle) in different parts of Spain such as Hervás, Plasencia, Jaraíz de la Vera, Cáceres, Vigo, Béjar, Piornal, and also in Lima, Peru.

32) Iván Nazaret Aguilera Barrios - The Socio-environmental Conflict of Opencast Mining in the Choapa Valleys: ‘Mitimaes Mineros’ and “Environmental Refugees of Mega Mining” from a Complexity Approach.

International and Chilean citizenship must foster and promote respect for indigenous and peasant communities, due to ethical, moral, environmental, economic, social, cultural and cultural factors, environmental, economic, social, cultural and spiritual factors. We know a lot about the ways in which dominant groups exercise power, but we are unaware of the dynamics that make up the structure of the the structure of the world of the inhabitants of these valleys, therefore, we should not stigmatise this group. stigmatising this sector by attributing to them and ‘adopting economic policies without consulting them’, about what kind of consulting them’ about what kind of society they want to live in. As the state and these consortiums of hegemonic powers, the ones that propitiate situations of conflict by inducing: the The impact on the livelihoods of the inhabitants of the communities of the Choapa Valley, which responds to the richness of their lands, to the social and economic policies of the Chilean government, and to the Chilean government's lack of protection, and the voracity of transnational mining companies.

Iván Nazaret Aguilera Barrios Magíster in History and Social Sciences, licentiate in Education with professional title of teacher of General Basic Education. Arturo Prat University, Iquique, Chile.

33) Hector David Arcila Ayala - TAU Project.

The ‘TAU’ project, led by the Interdisciplinary Centre for Humanistic Studies at the University of San Buenaventura in Medellin, is an open, pedagogical process in constant construction, mediated by academic and humanistic training processes through which the Franciscan ideology is promoted as an axiological and identity support that underpins the comprehensive education of its students and graduates, allowing to strengthen the mission of the university from the basis of its substantive functions: teaching, research, social outreach and welfare. The insertion of the Service-Learning methodology, adopted in the last two years, has managed to generate processes of social transformation in vulnerable communities in the District of Medellin and the Municipality of Bello in the settlements of La Honda and Granizal, respectively. This experience allows students to make a critical reading of reality, propose small solutions that impact the welfare of the vulnerable population and adopt a firm ethical stance towards the human, social, political and cultural realities of today's society in order to act in a responsible and proactive manner in the transformation of society. The process has involved state and non-governmental organisations with which we have managed to dignify the quality of life of the populations, strengthen the training of our students and promote research proposals that specifically contribute to the human and educational realities required not only by the students but also by society.

Hector David Arcila Ayala. Trained in the humanities. I have more than 15 years of experience in the education sector as a teacher, academic and coexistence coordinator, programme and university teaching. I am currently advancing in doctoral training and technical training in speech.

34) Natalio Sergio Condori Arcani - Deconstructing geopolitics from the perspective of ‘Living Well’.

The discourse critically analyses geopolitics from the perspective of ‘living well’. It explains that modern geopolitics is based on domination, in contrast to non-modern civilisational systems that prioritise life and harmony with nature. It is pointed out that the European civilisational system emerged under a ‘foundation of death” based on conquest, war and the accumulation of capital. This allowed European powers to appropriate the riches of the Americas and expand their global geopolitical dominance. It emphasises the importance of continuing to strengthen the utopia of educating in a decolonising, transmodern perspective, which generates knowledge, technologies, aesthetics, among others, inspired by the ‘Living Well’ paradigm of non-modern civilising frameworks. This allows us to continue the march of the utopia of liberating ourselves from the domination imposed by the modern-western-eurocentric-hellenist civilization paradigm.

Natalio Sergio Condori Arcani. University lecturer with more than 10 years of experience in higher education, specialising in administration, international trade, business development, among others. He holds a degree in Business Administration from the University. He is currently finalising his thesis in three master's degrees: Agribusiness, Scientific Research and International Trade. His career includes positions as Research Institute Coordinator in the International Trade Degree and Guest Director in the Indigenous Tourism Degree. He is the author of several books including: ‘Cost Management’ (2023) and ‘Ethics in the Business Context and Social Responsibility’ (2014). Recognised for his contribution to academic development, he has received distinctions for his work and his participation in various academic events.

35) Herbert E. Contreras Vásquez - Kraken: a holistic approach to the Human Project.

The oceans and marine sockets are untapped sources of resources, capable of mitigating current energy and climate problems, such as global warming. At the planetary level, there are essential resources: water, energy, biological and geophysical, as well as a vast potential of human talent. as well as a vast potential of human talent (scientific, technological, managerial and productive) to exploit them in a sustainable way. The planetary crisis of sustainability is manifested in several key problems: water shortages, energy problems, energy energy problems, food shortages, environmental damage and socio-economic and financial collapse.

The Kraken Project aims to harness the world's seas and oceans to develop innovative technological solutions, using their energy potential and resources to address the global crisis. The Kraken Project aims to create a global and holistic model of energy, water and food development, to mitigate the global crisis.

The overall objective is to produce green hydrogen through the hydrolysis of water, using ocean platforms that employ renewable energies such as tidal, wave, oceanic and wind energy, as well as promoting mariculture and fish farming.

Herbert E. Contreras Vásquez. Studies: Vocational Technical Institute of Heredia, Heredia. Bachelor of professional industrial expert (medium technician) in mechanical construction drawing, 1973. - Isaac Newton University, San Jose. Bachelor of civil engineering, 2005. - Castro Carazo Metropolitan University Puntarenas Headquarters. Bachelor in science of education with emphasis in teaching of civil engineering, 2007. - Isaac Newton University, San Jose. Professional master in environmental engineering, september 2012.
Work experience: Mechanical Equipment Co, Inc. New Orleans, La., USA. Mechanical construction draftsman. 1975 and 1976. - From 1976 to 2015, various jobs in the private, institutional and educational sector.
Teaching experience: Ministry of Public Education, University Center of the West, UCR, University College of Puntarenas CUP, National Technical University Headquarters of the Pacific UTN.
Currently retired.

36) Teresa Ruso Bernadó - International Humanist Party, exchange of experiences on the demonstration effect at local level (round table).

Nowadays, people have lost confidence in political representatives at a global level and delegate more and more responsibility to those in power, supporting formal, representative democracy. The IHP currently has a 12-year project (2023-2035) one of whose general objectives is “to being an international and local political reference for the proposal to build the Universal Human Nation” with the intention of being a guide for joint action that can be applied by all PHs worldwide, adapting it to the situation in each place.
Humanist parties work with the human being as their central concern. Their methodology of action is active non-violence and the strengthening of real democracy. Their very organisation is innovative and shows another way of doing things that is characteristic of a future that is yet to come. That's why, in their efforts to humanise politics and on the road to building the Universal Human Nation, they are carrying out different activities, including the creation of action fronts, publicity campaigns, participation in neighbourhoods with their neighbours, standing for election in countries where they can, and to do so they have to legalise the party in the country where they are.
The exchange of experiences on concrete actions and ways of working that have been successful is certainly a demonstration effect that, despite great difficulties, ‘the power of the image’ is capable of arousing and articulating the networks and resources needed to achieve what is required. This exchange will include a sample of the diversity of the work carried out in three very different places.

Teresa Ruso Bernadó. Lives in Barcelona, Catalonia. Spain. Retired nurse. Humanist activist in the Humanist Party since its foundation. She took part in the International Coordination Team of the Internatiional Humanist Party 2022-2024, taking charge of the Secretary of Liaisons and later of the Secretary of Communications. He is currently part of the IHP IIC 2024-2026, carrying out the function of the General Secretary and being part of the IH Promotion Team.

Natalia Ibáñez. Humanist, member of the Humanist Party of Chile. She joined the Humanist Movement in 2007, in Punta de Vacas, Argentina, during the ‘Humanist Days of Spiritual Reconciliation’. She currently lives in the emblematic Barrio Yungay in Santiago Centro, Chile. Articulator of non-violent political and artistic spaces for gender-based dissidence. In the year 2019 she created the Humane Diversity Network for the IV Latin American Humanist Forum ‘Construyendo Convergencias’ and approached organisations such as OTD, Neutres and various artists working in LGTBQ+ activism, among others. Then she joined the Dissident Emergency Assembly. Initiator of the International Feminist Humanist Coordinating Committee, promoting four international meetings. Currently member of the MandrágorasTV Collective and the Espacio Ailanto Community Cultural Centre.

Fernando Adrián Schüle. 65 years old. Lives in Villa del Rosario. Province of Córdoba, Argentina. Siloist since June 1981. Participate in the national campaign ‘Sign for optional military service’ (1983). Member of the promoter board that registered the Humanist Party in the Electoral Court of Cordoba (1984). He was a member of the National Council, the Provincial Council and the Coordination Team of the HP. Candidate for the Humanist Party several times: candidate for National Deputy (2017); for Governor and National Deputy (2019); candidate for Governor for the Province of CBA (2023). He is currently Secretary General of the Humanist Party in the district of Cordoba, Argentina. Believer in human intentionality which is capable of modifying that which has brought pain and suffering to human beings.

Charles Ruiz. Lives in Brussels, Belgium. Non-violent activist, humanist. Nuclear physicist and systems and database engineer, currently retired. Currently teaches energy yoga and meditation. Active member of the Humanist Party.

37) Teresa Ruso Bernadó - The Humanist International (round table).

The Humanist International is promoted by the International Humanist Party. The HI, as a broad, non-organic space, has as its only clearly expressed interest the exchange. The specified areas are: forums, meetings, and exchanges of all kinds.
"In addition to the national humanist parties that organically integrate the federation, particular importance will be given to the area of the Humanist International, as a (non-organic) space of convergence for other parties, organizations, and individuals who adhere to humanist principles. This space of convergence, promoted by the International Humanist Party but open to broad participation, will be able to organize international forums, meetings, and all kinds of exchanges."
In these times of fragmentation and disintegration, this tool based on the intangibles of horizontal exchange, can contribute positively to the cohesion and strengthening of people, groups, and parties in achieving a common goal: the union of all humanists in the world, for the construction of the Universal Human Nation.

Teresa Ruso Bernadó. Lives in Barcelona, Catalonia. Spain. Retired nurse. Humanist activist in the Humanist Party since its foundation. She took part in the International Coordination Team of the Internatiional Humanist Party 2022-2024, taking charge of the Secretary of Liaisons and later of the Secretary of Communications. He is currently part of the IHP IIC 2024-2026, carrying out the function of the General Secretary and being part of the IH Promotion Team.

Monica Ramirez. Uruguayan, holds a degree in Psychology and is a Philosophy Lecturer. A humanist activist since 1987, she was first part of the National Coordination Team of Uruguay in 2014-2018, and then in the International Coordination Team of the IHP in 2018-2020 as Press and Communications Secretary. She is currently Secretary of International Relations of the International Coordinating Team of the International Humanist Party and a member of the Promoting Team of the Humanist International.

Carlos Herrando. Founder of the Green Ecologist Party in Salta and Tucumán, Argentina. General Secretary of the HP of Salta in 2003/05 and 2005/07. Member of the Coordination Team of the HP in Argentina 2018/20 and 2020/22 (Secretary of Culture and Education). Member of the International Coordination Team of the IHP 2022/24 (Organization Secretary) and 2024/26 (Communications Secretary). Agronomist, associate professor, and former Dean of the Faculty of Natural Sciences at the National University of Salta, Argentina (2016-2019).

Douglas Cardoso. Brazilian, 66 years old, is a retired systems analyst. Residing in Brazil, he has been a humanist activist for 42 years. Secretary of Positioning of the International Coordinating Team of the International Humanist Party and a member of the Promoting Team of the Humanist International.

Meyyappan Easwaramoorthy. Lawyer at the High Courts. Coordinator of the 3rd World March for Peace and Non-Violence (2024). Author of the book "Imaginary Lines" (2023). Humanist Movement activist since 2007. Works for a global generation.

38) Carlos Emilio Degregori Luza - The Latin American Human Nation.

The aim of this work is to highlight and raise awareness of what Silo expressed from his first public speeches and comments:

It is no coincidence that our message is launched from this part of the world. This is a continent where great civilizations have flourished since ancient times. With the arrival of Europeans and others, there has been a great intermingling of races, customs, ways of life, science, and technology, giving rise to new cultures. There is no regional or national identity. We are disjointed societies experiencing current civilizational decay. A myth is forming within Latin America; the myth is "the expression of oppressed peoples" (Tacna, Peru, 1997).

"We say that there is no identity and that progress is not achieved by adopting models from the outside world. Because it is evident that culture does not consist of clothing, folklore, or a sterile struggle against such clothing and folklore. If such an identity is to emerge, it can only be done by thinking and acting from within a country and within a continent, with the intention of returning to the world the positive contributions it has made, and not returning all the evils that the same world has also generated. Thinking about our societies from within means, fundamentally, developing them by creating productive centers of energy, industry, and technology. And we will define culture as an ideological guide launched into all fields of intellectual activity, towards the achievement of the material production of well-being."

Carlos Emilio Degregori Luza. With a degree in Arts, he has worked in the advertising industry. He participates in the organization "World Without War and Violence". Within the Humanist Movement, he manages and coordinates community activities focused on social integration and equality, and creates artistic content that reflects humanist values and social justice.

39) Julio Alberto Chávez Achong - On Social Action in Socio-Ecological Transformations.

“Is it still possible to achieve sustainability?” This grave question was posed as the title of the 2013 State of the World report by the Worldwatch Institute. Without succumbing to pessimism but without being obliged to be optimistic, the report suggested that we should not simply pay lip service to sustainability, or “sustainababble,” but roll up our sleeves and take action so that the world can continue to sustain life (Engelman). Eleven years later, it is safe to say that the title would be even more serious.

Since the pioneering study Silent Spring (Carson, 1962), through the Limits to Growth report (Meadows, 1972), the various world conferences at the end of the 20th century, and civil society conferences leading to the Sustainable Development Goals and the 2015 Paris Agreement, various visions and policies for change have been formulated. Some are merely superficial reforms of a global system that, through the logic of capital accumulation, generates environmental crises and dehumanizes social relations; others are proposals for radical reforms; and finally, other positions propose moving towards a different path for the future of humanity (Morin, 2011).

Yet, neither the proposals and resolutions nor the struggles of leaders and social organizations in the North and South have been able to prevent planetary boundaries from being exceeded and catastrophe from looming. Recent scientific reports show that global warming is accelerating, biodiversity loss is becoming exponential, socio-environmental risks are increasing, and social inequalities and inequities persist, making the world's poorest communities even more vulnerable.

Rather than discussing the statements and words of different narratives, this reflection focuses, based on case studies in Peru, on two interconnected questions: How can we get out of the system? And who are the actors or the social agent of these changes? The approach and the theoretical framework for this approach are those of Socio-Ecological Systems (SES) and their resilience. The starting point is the reflection that today, humanism and ecology must understand each other. Objectified nature cannot be seen as superior to humans, nor can anthropocentric humans be seen as superior to nature, as humans are also part of nature and their decisions and institutions influence the cycle of life.

Julio Alberto Chávez Achong. Peruvian, full professor at the National Agrarian University La Molina (UNALM), researcher at the Institute for Small-Scale Sustainable Production of UNALM. Master in Sociology from the Pontifical Catholic University of Peru, Doctor in Environment and Society from the Pablo de Olavide University of Seville, Spain. Member of the NGO Centro IDEAS, associate of the Permanent Seminar on Agricultural Research (SEPIA). Author of several books and research articles on democratic governance, agrarian and environmental issues, in recent years dedicated to the study of organic coffee cultivation with a socio-ecological approach, with experience in participatory agricultural research and promoter of university volunteering.

68) Federica Fratini, Roberto Kohanoff - The Economy of Giving Towards the Universal Human Nation.

The barter economy does not replace the monetary economy. It is a variant of the myth of money, which maintains the value of products and services within the economistic, capitalist, or socialist system. We propose the "economy of giving," of "giving" our time. It is said that "time is money," but the monetary value assigned to time distorts it. The economy of giving places "our time," our life, not money, at the center. Donating time, which we volunteers practice, is a form of non-economistic personal and social development. It is one of the approaches of Siloism in over 50 years of voluntary social, cultural, political, and spiritual action that completely modifies the perspective of economics because its axis is the meaning of life. The economy of giving is the opposite of the market economy.
The "universal human nation" is an intentional construction of a spirituality that includes "reciprocal giving," which grows as an economy of giving in the "proto-nation" that is expressed through non-violent treatment based on the Golden Rule, which says: "When you treat others as you want to be treated, you liberate yourself," by giving what you have learned.
Universalist humanists and Messengers "donate" a philosophy and spirituality in the time we dedicate to learning to "give peace" to others and ourselves.
The economy of giving is the experience of giving Meaning to Life through reciprocal and supportive relationships, counting on the support of those around us with records of peace that money does not provide.
We investigate "concentrating and distributing time" nodes, donating for the well-being of those who want to learn to donate. It is a path from voluntary action in sustainable and healthy communities on the physical, emotional, mental, social, and spiritual levels. With these nodes, we will attempt advanced forms of the economy of giving for the universal human nation, an expression of a supportive and non-violent psychic people, integrating the differences of our landscapes into a common horizon under construction that is underway with the "co-formation of givers" and will take time for the model to develop.
We share this experience of a transforming model from utopia to reality.
One learns to "give" non-violent treatment at www.comunidadesnoviolentas.net, which includes the book "The Golden Rule of Non-violence" for free and a list of time donors.
Topics of our "donation" are meditation, the Principles of Valid Action, well-being ceremonies, ways of connecting with the Internal Force, assistance to the sick and loved ones, protection of children, guidance on the internal path in the Message of Silo.
The volunteer and activist "givers" offer their experience for non-violent and anti-discriminatory education on the political, social, cultural, gender, ethnic, and family levels, including Self-Liberation and the mental, energetic, material, and morphological disciplines.
"We give" the first steps of the economy of giving, anticipating the economy of the psychic people.

Federica Fratini. Doctor in Chemistry, PhD in Cellular and Molecular Biology and Master's in Scientific Communication and Journalism with the thesis « Construction of scientific citizenship ». Researcher at the Italian National Institute of Health since 2006, she has worked in the identification of diagnostic markers and in intercellular communication through extracellular vesicles. In 2024, she moved to the Department of Neurosciences to work in the promotion of integral health in schools through interventions and courses on education in non-violence, and in the implementation of European projects on the prevention and promotion of mental health in children and young people. She participates in the Policy Makers Advisory Board of the European Project Let's Care. Activist of Universalist Humanism since 2001. She has carried out health education and prevention campaigns in Senegal, collaborating with the association Energia per i Diritti Umani and with the Health Commission of the European Humanist Region. She participated in the organization of World Without Wars and Without Violence, organizing courses of active non-violence for adults and in schools and contributing to the organization of each World March for Peace and Non-violence and of the campaign Europe for Peace. In 2011, she created the Center for Humanist Studies « Science and Spirituality » and organizes cycles of conferences entitled « InspiradaMente »; she participates in the association Cortonafriends, which organizes summer camps for international doctoral students on Science, Art, Spirituality, promoting multidisciplinarity and the complex systemic approach, contributes to the Symposia of the World Center of Humanist Studies. Since 2020, she has collaborated with the international organization La Comunidad para el Desarrollo Humano, promoting Education for Non-Violence in schools and throughout the educational community, organizing experiential workshops dedicated to students, teachers and parents, through the projects sponsored by the Municipality of Rome « La estantería de la no violencia », Scuoleinmarcia.it and « Aprender la no violencia para la salud personal y el bienestar social ». Member of the promoting committee of Eirenefest - Book Festival for Peace and Non-Violence, she is mainly involved in the active involvement of schools and educational institutions and is the author of the book « Aprendamos la No Violencia - La práctica de la regla de oro para todas las edades » ed. Multimage 2023.

Roberto Kohanoff. 1945, Argentinian, architect and siloist since 1967. He built an Experimental Meditation Room in 1975 and numerous Study and Reflection Parks since 2005. Master of the Formal discipline. He chairs the Association for Non-Violence. Co-author of books on the subject and participates in the formation of non-violent communities. Promoter of the websites www.espaciosnoviolentos.net and www.comunidadesnoviolentas.net.

71) Humanist Party Italy - The "Coordinating State", a Humanist Revolution.

The current situation of neoliberal economicist totalitarianism is bringing back to the forefront the issue of the sovereignty of national states, as opposed to the cosmopolitanism of globalization.
From a humanist point of view, obviously, what must be claimed is popular sovereignty, which at the present time has the possibility of manifesting itself legally exclusively within states.
But is it a "return to something that existed before" or, on the contrary, is the question that of claiming the aspiration to a true sovereignty of the people that has never been fully achieved?
There is no doubt that in the second half of the 20th century great strides forward were made in this direction, above all from the juridical-institutional point of view, with the appearance of Constitutions like the Italian one that have revolutionized, at least at the level of principle, the relationship between the People and the State. However, it is evident that the momentum of that change which, immediately after the Second World War, also led to the promulgation of the Universal Declaration of Human Rights, was almost immediately curbed, to stop completely towards the end of the 1970s.
The end of the 20th century was marked by a process of apparent triumph of neoliberalism as the most extreme manifestation of that capitalism which, after having fought for almost two centuries with the socialist antagonist, ended, at least apparently, by prevailing definitively.
Moreover, the beginning of the new millennium has been characterized by increasing waves of "crises" that have explicitly shown how false was the promise of well-being and freedom for all with which the triumphant faction tried to legitimize its reasons.
Inequality is exceeding the levels prior to the start of the industrial revolution, financial speculation out of control dominates the international apparatuses constituting itself as a dictatorial para-state and the productive economic forces, moved only by the increase of profit, push towards the ecological collapse of the planet... Not to mention the social impact that the technological revolution of artificial intelligence may have, if it is left only in the hands of the market.
It is evident that a form of organization of the collectivity that can take back the legal and executive reins is more necessary than ever. If it is true that there seem to be no alternatives other than to start again from the sovereignty of the national states, which are currently the only entity with democratic characteristics that can contrast the globalist para-state, it is opportune to reflect on what are the elements suitable to the situation of the 21st century that must be injected as soon as possible into these organizations to make them a starting point for obtaining, for the first time in history, true popular sovereignty.
Surely we can find in the Constitutions of the second half of the 20th century, first and foremost in the Italian one, and in the Universal Declaration of Human Rights the seeds which, if developed appropriately, can start this process of revolt of the collectivity.
Our aspiration is to arrive at a "Coordinating State" that can be configured as a true collective intelligence directly participated in by all, in a real democracy articulated in a complex way with mechanisms of direct, participatory and representative democracy.
It is a model in which the State, as an instrument of self-regulation of the community at its various levels, can coordinate the market and its actors, eliminating information asymmetries and, above all, defining and regulating a diffuse articulation of the concept of property, which does not exclude forms of private property and not even capital as an element of the economy, but which regulates them in such a way that they are not prevalent with respect to the common interest.

Humanist Party Italy. Since 1984, the Humanist Party has participated in many local elections, within electoral coalitions with other progressive forces or directly with its own lists. It participated with its own symbol in the European Elections of 1999 and the Regional Elections of 2000, as well as in countless initiatives (referendums, proposals for laws of popular initiative, committees and coordination, etc.).
In the last decade, it has deepened the study of issues such as money, sovereignty, direct democracy and has privileged the activity of relations with different political realities, but united by the radical criticism of the ordoliberal and authoritarian imprint of the European Union, encouraging dialogue and convergence between them and giving impetus to the birth of a political and cultural sphere that promotes a profound change of paradigms as an evolutionary response to today's global crisis.

72) Silvia Nocera, Zaira Zafarana, Marco Billeci - What if the army was abolished?

The current situation floods us with war bulletins. In addition to the wars that are under the spotlight of the Western media, such as the conflict between Russia and Ukraine and the now indefinable bloodbath in Gaza, there are other active battlegrounds in the world, such as in Myanmar or Sudan, but much less documented. Not to mention the latent ones like the one between Kosovo and Serbia, always ready to return "hot", like the case of Syria in recent times. It does not seem that the human being on this planet is able to escape the logic of war: according to the January 2024 data from ACLED (Armed Conflict Location & Event Data) in the last 5 years there was an increase of 22% of violent conflicts, of 40% compared to 2020. We are witnessing the rise in spending by countries dedicated to armaments, the invocation of the creation of a European army, the return of the idea of compulsory conscription.
But there is not only this scenario. Against every belligerent tendency stands Costa Rica, a country that has renounced even armed defense since the 1940s of the last century, and another twenty countries, including Andorra and Iceland in Europe, albeit with very different motivations and situations. The number of conscientious objectors and deserters fleeing their own countries at war is also growing, seeking protection and asylum because they do not want to take up arms and for this they risk persecution and imprisonment in their countries of origin.
Is a world without wars and without armies a childish utopia or a north star that can still guide humans of the twenty-first century?
Silo, an Argentine thinker and spiritual guide for many contemporary humanists, in his famous text "Letters to my friends" written between the end of the 80s and the beginning of the 90s of the 1900s, foresaw the collapse of the Western democratic system with a wealth of detail. While the collapse of the Soviet bloc outlined a new geopolitical structure in which the absolute victory seemed to be assigned to the West, Silo wondered about the role of the armed forces in moments of social and cultural change, about the root of sovereignty and the legitimacy of governments and the obedience owed to them.
He foresaw what we are already experiencing, the accelerated destructuring of all the organizations that from the social sphere has already reached that of the relations between people and up to the internal world of each human being to whom today is asked to redefine himself in a convincing way, or to disappear. According to his vision, only two forces would remain standing with their human and technological structures: the banks (finance) and the armies. With whom to dialogue to project a future of peace?

Zaira Zafarana. Currently works for the International Fellowship of Reconciliation (IFOR) - an international peace movement founded in 1914 - coordinating IFOR's work at the United Nations and a specific research and reporting project on the right to conscientious objection to military service worldwide. She collaborates with the European Bureau for Conscientious Objection for which she contributed to the drafting of the 2021 report on conscientious objection and is a member of an international advisory group for a project on conscientious objection in Turkey together with War Resisters' International and the Quaker office at the United Nations. She was a member of the bureau of the International Coordination for a Culture of Peace and Nonviolence. She has coordinated various international projects on peace issues, including "2014 Sarajevo Peace event", "Discover Peace in Europe", creating the Turin Peace Itinerary together with the MIR Turin office working group. Over the years she has collaborated in projects of education for peace and non-violence, workshops on non-violence and cooperative games at MIr and Mn and the Centro Studi Sereno Regis in Turin. She studied International Sciences and Human Rights at the University of Turin, with a thesis on the UN Decade for a Culture of Peace and Non-Violence and subsequently a specialization on reconciliation processes and case studies drawn from the history of IFOR. She approached MIR Italia through a Civil Service project on "The power of active non-violence"; years later she joined the National Council of MIR, serving in various roles including head of international relations and national vice president.

Marco Billeci. Married and father of two children, is a Chief Marshal of the CC, since July 2022 in absolute retirement for health reasons, due to the after-effects of Covid-19 contracted in the exercise of his profession. Born in Palermo on July 27, 1985, he grew up in Capaci (PA) until his enlistment in the Carabinieri Corps, a career that lasted almost 18 years. Animated by a deep sense of justice in which honesty, dignity, ethics and morality are lived as invaluable values, he continued to be involved in social issues even after his absolute retirement, being among the founding members of two APS: the Coordinamento 15 Ottobre - C15O and CulturAzione. Graduated in 2008 in Florence in Political Science, a lifelong lover of reading and writing, he published in 2023 for the publishing house Il cuscino di stelle, his first work ZONA ROSSA: Usi obbedir tacendo, which recounts the events experienced firsthand at the outbreak of the pandemic in 2020. Finally, he manages and curates his own Telegram channel.

Silvia Nocera. Born in Florence in 1968. Freelance writer and translator. Always committed to overcoming personal and social suffering. Head of Italian development of the association Centro delle Culture until 2007, since 2009 Messenger of Silo. She is the author of some texts published by Multimage APS from 2018 to the present, she manages and curates her own blog silvianocera.net.

73) Javier E. Belda Olleta - About Singularity.

The consumer press is echoing the idea of Singularity. The theme is usually treated as a merely technological issue, based on AI that, apparently, will end up dominating and surpassing human capabilities.
In our humanist studies on the matter, we consider that Singularity will be a stage of human history, which arises from a paradox consisting of the fact that great evolutionary, or involutionary, leaps happen all together at the same temporal instant. This is undoubtedly something very disconcerting.
Several analysts have set a date: between 2027 and 2045, based on the equations of statistical mathematics.
At first glance, what we see is that we are already in the time of Singularity. Everyone perceives that everything is uncertain, unstable and changing in an increasingly accelerated way.
However, a perception of uncertainty about the future does not necessarily represent the translation of the statement of Megahistory scholars, which says: Singularity is the total crisis of an evolutionary path of 4,000 million years.
Such magnitude puts us in difficulty. Either it is an exaggeration, or it belongs to a scale that we cannot understand. Not for this reason are we going to disregard the affirmation, knowing that it is based on well-elaborated studies and validated interdisciplinarily. In its favor we will say that this type of scale - unrepresentable - we often see it in the sciences. In the physics of our time, for example, we find an infinity of dimensional concepts that escape our representation and, nevertheless, we know them to be true. The criterion of certainty is given by experimentation and because many of them are compatible with other postulates of physics. No human being with an extraordinary capacity is needed to have an internal record of scientific theories.
But it is not our interest to exclude the human from the representation on the developments of Singularity. On the contrary, we focus the issue by granting the human a universal protagonism.
To this end, we imagine a great leap comparable to thousands of years (but not millions), so that we can feel ourselves protagonists of our historical time. This position distances us from the uncertain magnitude of Singularity, but allows us the comparison with our vital and historical scale, avoiding alienating ourselves with respect to the great processes.
In favor of this look, we maintain that it will be necessary to carry out the same trick in multiple aspects that surpass human capabilities. If we do not do it, the future could present itself as something foreign to the human. In that future there would be no more beauty, mystery or identity, since empirically they would not be substantial questions, since there would always be some explanation to fragment the forms of being of consciousness. But the question is: Would this be correct? Do we have a complete measure of human functioning and capabilities? Evidently not, therefore, it is a mistake to self-exclude ourselves. Moreover, we appeal to the structural form consciousness-world to go on constructing a new look.
This leads us to a propositional question related to the meaning of life. If we do not want to remain confused, we must assume the protagonism in the midst of the great change.

Javier E. Belda Olleta. 58 years old, born in Barcelona, Spain. Member of the Humanist Institute for Systemic Forecasting. Independent columnist for various alternative media on issues of geopolitical analysis. Currently directs the communication project Nuevos Paradigmas (New Paradigms), which she disseminates through the Telegram platform.

74) Eros Tetti - The Politics of Good Living: a path towards a New Humanism.

The personal and social crisis that the current era is going through has reached a breaking point for human societies. Inequality, climate emergency, discrimination and existential insecurity are intertwined in a historical complexity without precedents. To overcome the logic of predatory capitalism and exacerbated individualism founded on profit, a paradigm shift is necessary: the Politics of Good Living. This model places at the center the value of the human being and their quality of life, solidarity and balance with nature, tracing a path towards a New Humanism.
Good Living is not an abstract vision, but a concrete project inspired by eco-territorial and humanist practices of the past. Its pillars are sobriety, sustainability, community and spirituality, in opposition to the logic of infinite consumption. This approach proposes a harmonious relationship between city, countryside and mountain, rediscovering the potential of rural territories and short production chains to generate resilient local economies and interconnected communities. Sustainable economies with very low environmental impact.
In political terms, Good Living opposes the fragmentation of social and environmental movements, often incapable of launching a unitary and incisive message. The challenge is to build a coherent collective action, overcoming the individualism of organizations and promoting a shared vision that guides actions. The Politics of Good Living invites political, social and cultural actors to converge in a new alliance, overcoming the sectoral logic and fragmented actions.
This project translates into practical and concrete actions. Among these, the creation of renewable energy communities, support for local and circular economic systems, and urban regeneration based on accessibility and universal design. In this vision, Good Living is not a nostalgic return to the past, but an impulse towards a planetary civilization capable of facing global challenges with a more human and supportive perspective.
A key aspect is the promotion of a critical and transversal education capable of breaking the mechanical nature of dominant thought. The development of a lucid conscience is the prerequisite for a humanist ethic, founded on the dignity of the person and on universal equality.
The New Humanism to which the Politics of Good Living tends is not an unattainable utopia, but a feasible project based on shared values and collective actions. Its essence is the capacity to transform personal and social unease into a project of global liberation. In this direction, the Universal Human Nation becomes the ideal horizon of a policy that intends to restore dignity and meaning to human existence, overcoming the divisions and violence that today imprison the human spirit.
Through Good Living, humanity can rediscover the common thread that unites past, present and future, generating "new utopias" that respond to the vital needs of the human species. Returning to pursue "paradise lost" as a mythical place of liberation from all pain and historical suffering. The imagination of a planetary civilization is no longer a remote dream, but a historical necessity to face global problems such as the climate crisis and wars. Good Living as a space for dialogue and collective construction, a moment of reflection in which relational thinking and cultural diversity become instruments for an authentic human and social regeneration.

Eros Tetti (47) is a socio-pedagogical educator, linguistic cultural mediator, environmental activist and regional spokesperson for Europa Verde-Verdi in Tuscany. For years committed to the defense of the environment, in social conflicts and in the promotion of an ecological transition that is fair and sustainable, he founded the "Salviamo le Alpi Apuane" committee for the protection of the Tuscan mountains threatened by the extraction of calcium carbonate. He was president of the "Network of Committees for the Defense of the Territory", with which he collaborated together with some of the most important Italian intellectuals, promoting campaigns and initiatives for the safeguard and return to the territory. With a solid experience in the educational field, intercultural dialogue and the integration of migrants in the internal areas having been project manager of some ministerial SAI projects.

90) Massimo S. Russo - From the Utopia of Artificial Intelligence: Towards a New Vision of the Future.

The communication considers the tool of Artificial Intelligence as a potential opportunity capable of proposing a new social system. The affirmation of the generative potential of AI is analyzed in perspective in relation to the possibilities of developing interventions capable of revolutionizing the way of life and the quality of life itself. We reflect in particular on how the affirmation of AI constitutes a real challenge in a utopian perspective. The focus is particularly on how AI requires the need to redefine human values, starting from the meaning to be assigned to the human being itself and its role, in a world increasingly "governed" by the presence of the artificial in the form of an "infinite" intelligence that goes beyond the human and tends to surpass it.
The reflection will focus above all on how to use AI ethically and responsibly, in its capacity to develop advanced knowledge, capable of accelerating scientific discoveries and technological applications. The questions concern the relationship with AI for what it represents and will represent in the possibility of improving the quality of life at various levels, from the ability to optimize the use of natural resources and reduce human impact on the environment. In this context, the need for a multidisciplinary reflection is stimulated to prepare society to live with AI and be able to share it on the plane of inclusion. If Utopia is historically configured as the representation of a perfect ideal system to which one aspires, AI - in proposing to make it concrete - must be understood and proposed starting from educational practice, in the form of inclusive learning.
In the conclusions, it is underlined how it must be taken into account that AI, in increasingly constituting an opportunity and an added value, must be governed with extreme wisdom to avoid that it can escape control and end up supporting disturbing dystopian scenarios and endanger nature and the human species.

Massimo S. Russo He has been a researcher at the University of Urbino Carlo Bo since 2000, where he teaches sociology of leisure and sociology of education. He deals with the institutionalization of sociology, with a specific interest in young people and new technologies in relation to leisure time. He has published numerous essays and articles on topics such as the soundscape, leisure and education, as well as editing volumes on food literacy and applied sociology. He collaborates with the online magazine "Giro di vite" where he has a column on leisure time.

93) Roberto Innocenti - Geopolitical, Psychosocial Impact on the Exploitation of the Human Being and the Environment of the "Artificial Intelligence" Industry and How to Change Course.

We will delve into how, when we talk about AI, we must necessarily not only consider the part that concerns machine learning, statistics, the algorithmic and mathematical side, but we must necessarily "realize" its material base, that is, the immense data centers that compose it, the entire chain, that is, a huge Industry, with all its compartments and strategic sectors of application, from mining, energy supply, water consumption, poorly paid and alienating work to make it function, up to the objectives of intelligence, control, military and geopolitical. We will reveal how the Artificial Intelligence industry reflects and reinforces existing systems of power and inequality.
We will deal with demystifying the marketing of AI by delving into the theme of intelligence, consciousness, intentionality and the mechanisms of AI. We will retrace the various phases of development of this technology which is fueled by the privatization of the commons, continuing on an old political and economic trend of extraction and exploitation to obtain profit, control and power.
We will retrace how, for example, in the field of image recognition, the formation of the database for AI has necessarily been arbitrary classification activities which is intrinsically a political act that reproduces a moral and a scale of values, often corresponding to Western colonialism. We will retrace how the databases have often been extracted from people with videos, photos, audio recordings and other without their consent, without these extractive processes being examined by ethical committees that have assessed the impact on the communities and human beings source of such extraction. Furthermore, we will see how this data contains biases and classified arbitrarily and that without scientific basis feed AI that are sold highly reliable for intelligence purposes or other and instead lead to discriminate certain human groups and to serious and fallacious consequences.
We will also delve into the ideological and mythological basis that pervades the financiers and champions of this industry.
We will talk about the commodification of the capacity of thought and the need for a new critique of technology, which is currently conveyed as something that has taken this turn and could not take another path, as something that does not start from interests and political choices, something to which it is inevitable to adapt, when in fact it is "informatics of the domain".
We will talk about experiences in the world of rejection and disobedience to this informatics of the domain. We will share various critical and propositional contributions from various authors and experts in the sector, as well as the experiences of critical militancy of various organizations ranging from those that for decades have been dealing with "free software" to those of Research Institutes on AI independent of the AI industry.
We will explore some proposals for democratization of informatics and so-called "Artificial Intelligence" and on the basis of what values and myths.

Roberto Innocenti. Responsible for the theme “Technology for improving the living conditions of mankind” at the European Humanist Forum in 2008 in Milan and 2018 in Madrid, scholar of ethics in technology and AI in a study group of the Humanist Party, activist and ambassador of Open Hardware and free software. Professionally mentor and IT tech leader expert in Cloud infrastructures, DevOps and software design. Student of Philosophy.

94) Loredana Cici - La giustizia riparativa è una rivoluzione culturale?

Con la recente riforma del processo penale, la cosiddetta "Riforma Cartabia", anche in Italia è stata regolamentata la giustizia riparativa (D.Lgs. n. 150/2022), a seguito di numerose sperimentazioni condotte negli ultimi trent'anni e di parziali interventi normativi nazionali ed europei nel frattempo intervenuti.
Si tratta di un procedimento innovativo complementare al processo penale ma fondato su presupposti diametralmente opposti a quelli della pena retributiva, asse centrale del codice penale. Il programma di giustizia riparativa – a cui si accede per volontà della vittima e dell'autore del reato – mira infatti a favorire l'incontro e il dialogo tra la vittima e l'autore del reato, superando la logica della ritorsione, con l'intento di rimuovere la sofferenza, il sentimento di ingiustizia, il desiderio di vendetta, che accompagnano il reato. Il dibattito suscitato da questa innovazione è stato intenso e vivace, intervallato da voci di plauso e di critica, e ne ha evidenziato le difficoltà di attuazione, corroborate peraltro dallo scarso ricorso all'istituto rilevato dalle statistiche.
Senza entrare nei tecnicismi della nuova normativa, ci concentriamo sulla capacità dell'istituto di contribuire al superamento della vendetta, connotazione non solo della disciplina penale, ma degli assetti istituzionali, sociali e individuali in generale, almeno in Occidente.
Appare evidente la difficoltà degli operatori della giustizia a ricorrere a una procedura che sfugge all'esperienza e alla cultura giuridica in cui si sono formati e con cui continuano a dover operare in tutti i casi diversi dalla giustizia riparativa, e quindi la necessità di una formazione specifica.
Ma approfondendo l'analisi alle radici stesse della vendetta, che chiaramente ispira il sistema penale, si giunge a riconoscere che essa permea la cultura e, di conseguenza, la struttura stessa dell'intero sistema occidentale, nonché la forma mentale degli individui che ne fanno parte. Il "superamento" della vendetta richiede il riconoscimento della propria forma mentale "vendicativa", un compito arduo perché mette in discussione l'intera cultura, ma essenziale. In conclusione, la giustizia riparativa è o mira a essere effettivamente una rivoluzione culturale, ma il superamento della vendetta richiede una rivoluzione "psicologica". L'attuale situazione mondiale, con l'intensificarsi di atti di ritorsione capaci di scuotere le coscienze, potrebbe favorire una riflessione più profonda sulla violenza e sulla vendetta, come stimolo alla rivoluzione "psicologica".

Loredana Cici. Born in Rome in 1950, she currently lives between Naples and Attigliano. With a legal background, she has held numerous positions of responsibility in the public administration, including: Head of the Studies Office of the Ministry of Industry, Head of the Documentation Office of the Presidency of the Council of Ministers, Head of the Legislative Office of the President of the Campania Region, Administrative Director of the National Cancer Institute Foundation Pascale. She has collaborated in parallel with the chair of Administrative Law of the University La Sapienza in Rome, publishing numerous essays and monographs in legal journals.
She has adhered since her beginnings in Italy (1973) to the ideas of Universalist Humanism, actively contributing to the development of the Humanist Movement in Italy and abroad. Among the founders of the Italian Humanist Party, she has been a candidate in numerous elections of the Italian Parliament and the Municipality of Rome and has held the position of President of the Humanist International.
Since 2002, the year in which Silo (Mario Rodríguez Cobos, Spanish-Argentine, founder of universalist humanism) entrusted "The Message of Silo" to his disciples, she has dedicated herself to its diffusion, also forming a Message Community in the Spanish Quarters of Naples.
She was responsible for the construction of the Park of Study and Reflection of Attigliano, coordinating the team of volunteers who, starting to work in 2005, overcoming technical, legal and economic difficulties, managed to inaugurate the Park on May 4, 2008.
She continues to deal with the Park, actively participating in the Commission that takes care of its maintenance and development.

99) Annabella Coiro - Nonviolence and Dialogue in School Practice to Overcome the Punitive Paradigm.

The Educational System as an Agent of Change.
Is it possible to dismantle the violent, individualistic, dichotomous, vengeful, patriarchal paradigm and foster transformation towards a universalist humanism through nonviolent education?
This paper explores the possibility of transforming the prevailing social paradigm, rooted in violent, punitive, dichotomous, and authoritarian logics, through the adoption of a systemic and nonviolent approach to education.
The interest is to promote a transition towards a planetary and universalist humanism (Morin, 2020; Silo, 2000), which values interdependence, connection, and dialogue, drawing inspiration from concepts of ancient cultures, such as UBUNTU, which guided Mandela in the nonviolent exit from apartheid, "I am because we are".
The school is considered a privileged context for such transformation, both for the central role it plays in the daily lives of children and adolescents, and for its ability to intercept early forms of psychosocial distress, such as isolation, self-harm, and antisocial behavior. Traditional responses based on fragmented interventions or punitive approaches have shown limited effectiveness with high rates of recurrence of distress. The study presented, still ongoing, proposes a holistic and participatory educational approach, involving the entire school and territorial community. In particular, it aims to facilitate the transition from:

• fragmented interventions to a systemic model;
• punitive logics to nonviolent generative dialogic practices;
• transmissive educational models to greater active participation of students.

Through the pilot intervention conducted in six classrooms, this study aims to generate reflections and some qualitative data useful for structuring a first approach in secondary schools. The project is inspired by restorative justice practices, integrating them with recently experimented generative models (Restore Project) and relational approaches inspired by Danilo Dolci's maieutics. The intent is not only to repair the damage, but to promote sustainable relationships that prevent conflict and encourage personal and community reconciliation. The schools involved are actively participating in the co-design of replicable guidelines, which could provide a basis for further implementations on a larger scale. The research aims to contribute to the debate on education as a tool for cultural and social transformation, with the goal of fostering more equitable and nonviolent coexistence.

Annabella Coiro. With over 25 years of experience in communication and non-violence studies, she designs and facilitates training and research programs on interpersonal relationships and non-violent education in schools. She gives conferences and experiential workshops. Graduated in Education Sciences, she is involved in national and international projects for the promotion of peace and non-violence. She co-founded the Women's House, the Municipal Table for Non-Violence of the Municipality of Milan, the Active Non-Violence Center and the ED.UMA.NA. school network, where she is also responsible for training. She is co-author of several publications on education, including "Boundless School. A Proposal for an Educational Revolution", published by the G. Feltrinelli Foundation and "Educating with Dialogue in Primary School" published by the Erickson Study Center. Activist for a World Without War and Violence.

109) Vito Correddu - Reflections on a World Without Revenge.

Thomas More, in his celebrated tale Utopia, tells us about the punishment reserved for thieves by an imaginary people of Persia whom he calls the Polileriti. He tells us that among these people, those found guilty of theft are not subjected to the death penalty, as was the custom in 16th-century England. Instead, while remaining at liberty, they were compelled to perform hard labor. In addition to this punishment, a small portion of the ear was removed, and they were required to wear specific clothing and a distinctive haircut that left the ears exposed, so they could be recognized and distinguished from the rest of the honest Polileriti.
In this story, he also tells us about the penal justice in that ideal state and people found on the imaginary island of Utopia. The penalty on this island for serious crimes, among which we might imagine murder and theft, is generally life-long slavery.
The range of feelings aroused by re-reading More's 16th-century ideals can be extremely varied. This variety is manifested in relation to each person's conception of the punitive mechanism of revenge as an ideal of justice. The stronger the belief that the guilty deserve a form of punishment, the more the ideas of justice of the Polileriti and the Utopians seem not only unachievable but also wholly ineffective and perhaps even unjust and immoral.
Conversely, the less we believe in revenge, the more More's ideas seem not only cruel and profoundly inhuman but belonging to conceptions already embedded in the past of that specific historical and social context. And yet, if we look around us, there are nations in which penal justice is still administered today by applying the death penalty, forced labor, and slavery.
It is understood from all this that the exercise of imagining a new Utopia in the field of justice is intrinsically linked to our ability to question our deepest beliefs in the face of harm, offense, and all that we perceive as injustice.
Taking inspiration from Thomas More's story, we will try to reflect on what a world without revenge means.
What would the world be like without revenge and punishment for the offense received? Would we be willing to live in a world in which the mechanism that stipulates that the guilty should be inflicted with a dose of suffering for the damage caused has been eradicated? Are we capable of reconciling ourselves for the wrong suffered? But above all, what would prevent us from accepting a world without revenge, retribution, rancor, and resentment? What other changes would be necessary and to which should we adapt to live in a world where justice would see its meaning transformed?
Why should we aspire to this ideal?

Vito Correddu. Served as president of the Salvatore Puledda Center for Humanist Studies. From 1998 to 2010, he worked on development project creation in Togo and Ghana. From 2009 to 2012, he helped create the Italian anti-racist coordination Stop Razzismo. With the Salvatore Puledda Center for Humanist Studies, he organized the last six editions of the International Symposium of the World Center for Humanist Studies. He promoted a research group on religiosity in social phenomena and another on the roots of revenge in modern society. In his professional life, he is a socio-pedagogical educator in a community for minors. He likes to define himself as a humanist, anarchist, non-violent, choosy, lazy, and prone to happiness.

111) Gherardo Colombo - Does evil eliminate evil?

This is a reflection on three levels regarding how it would be appropriate to respond to evil. The first level is speculative and starts with this question: does evil eliminate itself by acting against the one who committed it? The second is the constitutional level according to the indications of the Italian Constitution: "punishments cannot consist of treatments contrary to the sense of humanity and must aim at the re-education of the condemned"; "any physical and moral violence against people subjected to restrictions of liberty is punished". The third is the practical level: prison generates almost 70% recidivism.

Gherardo Colombo Born in Briosco (MB, Italy) in 1946, Gherardo Colombo entered the judiciary in 1974.
He served as a judge, then as an investigating judge, a public prosecutor, and finally as a judge at the Court of Cassation.
From 1989 to 1992, he was a consultant to the Parliamentary Commission of Inquiry into Terrorism in Italy and, subsequently, a consultant to the Parliamentary Commission of Inquiry into the Mafia.
From his entry into the judiciary until 2005, he led or collaborated in famous investigations such as the discovery of the P2 Lodge, the murder of lawyer Giorgio Ambrosoli, the so-called black funds of IRI, Clean Hands, the IMI-SIR trials, the Mondadori Lawsuit, and the SME case.
In 2007, he left the judiciary. Since then, he has dedicated himself to public reflection on justice and legal education. For this activity, he received the National Prize "Culture of Peace 2008".
He is the president of Garzanti Libri.
From 2015 to 2016, he was the coordinator of roundtable 12 of the General States of Penal Execution.
Since July 2016, he has been the coordinator of the Committee on Legality of the city of Milan; he is a member of the advisory board of Transparency International and the board of directors of the Roberto Franceschi Foundation.
From 2018 to 2023, he was president of the European Union of Cooperatives (Ue.Coop).
He was a member of the ethics committee of the Veronesi Foundation.
From July 2017 to early 2018, he was part of the commission for the reform of the penitentiary system and, since October 2017, he has been appointed president of the Cassa delle Ammende. He has published several books in which he uses his experience as a magistrate to provide a careful and scrupulous dissemination of the concepts of democracy, justice, and citizenship. Among the best known are "Sulle regole" (Feltrinelli, 2008), "Il vizio della memoria" (Feltrinelli, 1998), "Sei stato tu? La costituzione attraverso le domande dei bambini" (Salani, 2009), "Il legno storto della giustizia" (Garzanti 2017, with Gustavo Zagrebelsky) and "Il perdono responsabile. Perché la prigione non serve a nulla" (Ponte alle Grazie, 2011). "Democrazia" (2011) inaugurates the Bollati Boringhieri "I sampietrini" collection. He is co-author with Licia di Blasi and Anna Sarfatti of "Sono stato io!" (Salani, 2016). In 2021, he wrote with Liliana Segre "La sola colpa di essere nati" (Garzanti). In 2023, "Who did it? How to become responsible citizens" was published by Salani. Also in 2023, Garzanti published "Anticostituzione (How we have rewritten - for the worse - the principles of our society)".

112) Marcello Bortolato - What has the prison become today? In Italy, it has transformed into a "Public Vengeance".

Punishment can only be traced back to the function indicated by Article 27 of the Constitution: that is, a re-educational purpose understood in a larger design of social reintegration. This means, first of all, that no one is irrecoverable and not even the life sentence - which, in general, is in contradiction with the re-educational principle - can be excluded from a purpose of social reintegration. If it is true that the prison is born as a form of monopoly of revenge, limiting the private one of the victims against the offender, over time, it has been transformed into a state revenge.
The prison is seen as a wall against our fears, but it is only an emotional reaction that must be learned to dominate and which, on the contrary, is often exploited by a policy in search of easy consensus. The prison sentence cannot be the total solution to all problems, also because, sooner or later, the sentences end and the detainee leaves the prison. The Constitution wants the convicted person to leave better than he entered. The prison, for society, is the simplest answer: the guilty are far from our sight and that problem is no longer important for the common destiny of all of us.
From public revenge it is necessary to go "beyond revenge" and here is that, also in Italy, the "restorative justice" is emerging, which today has an organic normative discipline. It is an alternative or complementary justice paradigm to the classic one, for which it is hypothesized that the response to the crime should not only be prison. The crime must be conceived as a wound, a social laceration. It has no "goody-goody" objectives, it does not foresee either the forgiveness of the victim or the repentance of the perpetrator of the crime. It is a justice that wants to sew up again the relationship between those who have suffered and those who have caused harm. In a more extensive way, between society and the offender. The objective is also to "restore" the victim who today, in court, has a voice only to tell the facts, never to express what she feels and never to ask: "Why me?"

Marcello Bortolato. Born in Venice on June 24, 1962. Graduated in Law from the University of Padua. Appointed magistrate by DM 8.03.90, obtained the VII^ professional evaluation and qualified for Senior Executive Functions by resolution of the CSM of April 5, 2017 at the time of the conferral of the executive assignment of President of the Surveillance Court of Florence. Formerly Magistrate in Mantua and in Castiglione delle Stiviere (from 1991 to 2001), Judge of the Court of Mantua with criminal functions (from 2001 to 2008) and Surveillance Magistrate of Padua (from 2008 to 2017), he currently presides over the Surveillance Court of Florence.
He was a member of the Commission for the examination of the judiciary in the years 2006-2007 (Grillo Commission).
He has been part of two Study Commissions established at the Ministry of Justice for the reform of the penitentiary system, both chaired by Prof. Glauco Giostra, the first in 2013 (Minister Cancellieri) and the second in 2017 (Minister Orlando).
Within the framework of the initiatives of the States General of penal execution promoted by the Minister of Justice Orlando, he coordinated Table II on 'Detentive life, security and penitentiary circuits' during which he made trips to European countries aimed at the knowledge of the respective penitentiary systems.
He was Secretary of CONAMS (National Coordination of Surveillance Magistrates) from 2016 to 2021.
He is the author of numerous publications on the execution of the sentence, penitentiary law and prison in journals such as Criminal Law and Procedure, Italian Journal of Law and Criminal Procedure, Italian Jurisprudence, Criminal Cassation, Criminal Archive, Antigone: quarterly review of the penal and penitentiary system and Question Justice.
He is among the authors of the following works: "Manual of Penitentiary Law" ed. Giappichelli edited by Franco Della Casa and Glauco Giostra, 2020; "Proposals for the implementation of the penitentiary delegation", edited by G. Giostra-P.Bronzo, ed. Sapienza Università, 2017; Code "Penitentiary System commented" edited by F.Della Casa-G.Giostra, WoltersKluver-Cedam, 2019 (commentary to articles 4 and 35-bis); 5th edition of the "Penal Code commented" edited by Emilio Dolcini and Gian Luigi Gatta (commentary to articles 176 and 177 cod. pen.) participation in the Commentary of the "Cartabia" reform, Giappichelli, 2024, edited by Gianluigi Gatta and Mitja Gialuz (of which he wrote chapters 3 and 5, Part III of vol. 4 "The organic discipline of restorative justice") and participation as author in the volume "Restorative Justice", Giappichelli, 2024, edited by Valentina Bonini, of which he wrote the chapter "Restorative justice and penal execution". Finally, he was a member of the Commission appointed in 2021 by Minister Marta Cartabia and chaired by Prof. Adolfo Cerretti for the elaboration of the draft legislative decree on the organic discipline of restorative justice.
He is co-author, together with the journalist of Corriere della sera Edoardo Vigna, of "Public Vendetta. The prison in Italy", Ed. Laterza, 2020, and "Beyond Revenge. Restorative justice in Italy", Ed. Laterza, 2025, both in the "Pocket Essays" series.

114) Stefano Tomelleri - Evolution of the scapegoat in contemporary society.

The concept of scapegoating has deep roots in human history, serving as a mechanism to maintain social order through violence and persecution. However, in contemporary society, this phenomenon has undergone a significant evolution. The scapegoat has been transformed from a traditional sacrificial figure into an instrument of political and social manipulation.
Starting from a historical analysis, examining its origins and its role in ancient communities, it is possible to highlight the modern dynamics that characterise the use of scapegoating. In particular, the specificity of the current mimetic crisis and the fear of change are leading to the search for new scapegoats. The mimetic crisis, a concept introduced by René Girard, refers to the rivalry and conflict that emerge when individuals imitate the desires of others, leading to destructive competition. In this context, scapegoating becomes a means of channelling violence and restoring order.
The case of Donald Trump illustrates how victimhood and scapegoat rhetoric have been used to consolidate political power. Trump has skilfully exploited the fear and resentment of large sections of the population, presenting himself as a victim of a corrupt system and identifying common enemies on whom to place the blame for social and economic difficulties. This approach allowed them to mobilise consensus and strengthen their leadership position.
The risk of becoming trapped in an apocalyptic vision of the future is real. The hunt for the enemy takes on obscene and trashy forms, reflecting the existential condition of a society that has lost hope in a better future. Contemporary manifestations of scapegoating, such as obscenity and trash, are indicative of a society that has lost the sense of the sacred and replaced it with the ridiculous and the monstrous. This cultural degradation is emblematic of a deeper crisis, in which symbolic and real violence becomes a means to deal with the fears and uncertainties of the present.
In this context, the zombie apocalypse emerges as a powerful metaphor for the contemporary human condition. The zombies, devoid of consciousness and driven by a destructive impulse, represent the dehumanisation and alienation that characterise our age. Zombie hunting, similar to scapegoat hunting, becomes a way to exorcise collective fears and to find a sense of cohesion in a fragmented society. However, this apocalyptic vision risks perpetuating a cycle of violence and exclusion, preventing the construction of a more just and inclusive future.

Stefano Tomelleri. Is Full Professor of General Sociology at the Department of Business Sciences of the University of Bergamo, where he is Vice Rector for Participatory Planning of the University. Author of over one hundred publications, he has published in prestigious national and international journals. Among his publications are: Ressentiment. Reflection on Mimetic Desire and Society, Michigan State University Press, 2015; with Martino Doni, Playing Sociology: Theory and Games for Coping with Mimetic Crisis and Social Conflict, Michigan State University Press, 2024. He is currently president of the Italian Sociological Association for the three-year period 2023-2025.

115) Luciano Eusebi - Subverting the terms of right action in the name of the Future.

The future risks vanishing if we do not revisit the category of just relations towards the conduct of others: a category that, starting from the Pythagoreans and with different nuances, has universally imposed itself, attributing the chrism of justice to the practice of reciprocity. This latter concept, of a formal nature, as it derives its contents, by analogy, from the characteristics of that to which it is intended to respond. Good, perhaps, for commercial traffic, but extremely dangerous beyond its borders. It presupposes, in effect, a judgment about the other, which, if negative, entails an equally negative reaction. Which, under the Aristotelian appearance of restoring equality, multiplies the negative: given that there will always be something censurable, in another, that serves as an alibi to act against him. That judgment, indeed, has easily depended on the fact that the very existence of the other did not correspond to the interests, or visions, of the one who judges. And the biunivocal configuration of such an approach has led to discerning in conflict an ordinary profile of human vicissitudes: in which the good of oneself is identified in the defeat, in the submission or even in the annihilation of whoever travels a path that in some way intersects with one's own.
It is a perspective that has always emerged when understanding punishment as retaliation. But which is manifested, equally, in the traditional justifications of war. Which, however, makes that perspective - given the weapons available today, as well as the risks to the environment and health associated with competition between states - destined, already, to produce catastrophe.
It appears necessary, then, to redefine at the root the concept of justice, freeing it from the image of the scales. To do justice consists in opposing to the negative that we approach projects of the opposite sign: in trying to make just, for all, relations that have not been so. This is the core of restorative justice, which, therefore, does not only concern procedures of reconciliation after misdeeds, but a different way of establishing human relations ab initio.
It is no coincidence that penal prevention itself depends, firmly contrasting the profits and criminal apparatuses, on strategies of motivation, rather than retaliation. And who knows if from the progress of the idea of a universal fraternity may come the message by which peoples no longer recognize the pursuit of their own good through dynamics of rivalry or domination.

Luciano Eusebi. Is Full Professor of Criminal Law at the Catholic University of the Sacred Heart of Milan. He was among the first supporters, in our country, of an evolution of justice in a restorative sense, which goes beyond the traditional scheme of retribution: seeing in this a requirement that goes far beyond the penal context. He has participated in ministerial commissions for reform in criminal matters and has been a member of the National Bioethics Committee.

116) Antonio Carvallo - Our Utopia in March: The Humanizing Project.

It is formulated as Humanizing the Earth by advancing towards the Universal Human Nation, extended throughout the world and sharing talents, resources, knowledge, races, cultures, affections, solidarity, non-violence, faith, and compassion... The utopia does not lie in the formulation, but in the inertias and deficiencies of the functioning of the human psyche. In its increasing difficulty of adapting to new conditions. The obstacle is not nature, since its resources are abundant and we have technology that is advancing at an exponential rate to protect it, regenerate it, and make it more productive. Neither are communications, distances, and connectivities of all kinds, as they are increasingly abundant, fast, and efficient. Science and technology, also advancing exponentially, offer the possibility of extending the human life cycle by doubling the average lifespan towards the end of the century. The problem lies in the human being, in their archaic conduct, their habits, and resistance to change. In living trapped in an inexorable structure of contradiction, fear, suffering, and violence that perpetuates itself by contaminating the world around it. Science recreates and potentiates itself, ever faster, now with AI, which accelerates its qualitative and quantitative progress. What would human talent not be with a growth similar to that of science? In this very current and relevant discussion, some of these ideas, deep, powerful, and challenging, are explored...

Antonio Carvallo. He studied law at the University of Chile in Valparaíso and Santiago from 1964 to 1968. In 1968, he joined the first groups of followers of Silo's ideas in Santiago. He participated in all available trainings while helping their growth. With many other Chilean friends and members of his family, he was present at the public launch of the teaching in Punta de Vacas, with the address given by Silo known as The Healing of Suffering.
After the preparatory years and the start-up of the movement in Chile, he settled in Peru from the beginning of 1973 with the aim of forming the nascent movement in that country. He participated in the work center in Córdoba, Argentina in 1974. In 1976, he lived in Venezuela where he reproduced the works of Corfu '75 and Canary Islands '76. He formed the Movement in Sri Lanka between 1979 and 1984, where Siloism developed in universities and in the Gandhian agricultural communities of "Sarvodaya". He participated in the events of the 1980 mission in Sri Lanka and India. He returned to Chile in 1984 for the launch of the Humanist Party in that country. In 1985, he settled in Australia, supporting from that country the local groups and the rest of the direct council in Asia. In the parliamentary elections for the senate for New South Wales in Australia in 1987, the PH candidate obtained 42,000 votes. In the same year, he took charge of the first administrative function of Silo's council and supported the formation and development of the function in all councils, settling in London. In January 1989, after the formation of the Humanist International in Florence, he took over the communications secretariat. In the same year, he accompanied Silo on his visit to Zambia as a guest of President K. Kaunda.
He represented the Humanist International on a visit to Moscow by a delegation of Humanists from Chile and Argentina to learn firsthand about the Perestroika process, after the fall of Pinochet's dictatorship in Chile. Subsequently, as Secretary General of the International, he supported the organization of the Humanist Club of Moscow with academics and representatives of the new thinking in Russia. That fruitful relationship led to the launch of the first World Humanist Forum with the participation of Silo in 1993. The World Center for Humanist Studies was established at the School of Latin American Studies of the Russian Academy of Sciences, which produced various publications on New Humanism and exerted a significant influence on academic circles. In 1993, the Academy of Sciences awarded Silo an Honorary Doctorate in recognition of his contributions in the fields of philosophy and social sciences. On that occasion, Silo presented his thesis "On the Conditions of Dialogue."
He supported the humanist forums of Santiago and Mexico City in subsequent years with the active participation of members of the Russian Academy of Sciences. At the beginning of the new century, he participated in the formation of the School, doing mental discipline and accompanying disciples. He is a member of the Committee of the Punta de Vacas Park.
The School in the Punta de Vacas Park invited him to give the celebratory speech for the fiftieth anniversary of the Address on the Healing of Suffering on May 4, 2019.
Currently, Antonio collaborates with the international news agency Pressenza, the 3rd World March for Peace and Nonviolence, and in the formation of regional Forums of Universalist Humanism in the regions of Asia and Africa, and the Permanent World Forum of Universalist Humanism.
Professionally, he works as a conference interpreter specializing in commercial arbitrations, public administration matters, and international relations. His regular clients include UK government offices and other public and private entities.
Antonio is the father of four children: Felipe, Ana, Lucas, and León.

117) Giuliano Carnaghi - Towards a new club model needed by working-class neighborhoods in the 21st century.

This symposium convenes us to discuss utopias in progress and the challenge of building a more humane and just world. In the city of Santa Fe, since 2013, a utopia is underway that seeks to build "the new club model needed by working-class neighborhoods in the 21st century": clubs that seek the happiness of their members by guaranteeing the right to sports, recreation, health, and culture, guided by the paradigm of care. This utopia in progress is called Liga Infantil de los Barrios (LIB), a social and sports movement that brings together more than 30 clubs born in working-class neighborhoods where more than 8,000 boys and girls play daily and that seeks to create clubs in neighborhoods where there are none and to bring the new club model to reality. But how is this utopia born? In what context? How is it explained? We embark on an explanatory journey about the Liga Infantil de los Barrios and set out to walk towards this utopia. This paper arises as a reflective and practical proposal to imagine and design a new club model that responds to the needs of working-class neighborhoods in the 21st century. Through an analysis that intertwines historical memory, the diagnosis of current social problems, and a projective vision towards the future, the text seeks to position clubs as fundamental tools for integration, care, and community transformation.

Giuliano Carnaghi. Is 32 years old and is from the city of Santa Fe. He completed secondary school at a Jesuit college, which meant understanding Christianity and life from the Ignatian perspective. He is currently finishing his Bachelor's degree in Sociology at the National University of the Litoral, and his research field is related to studies of Popular Politicity and Social Integration. He is a social activist in the Liga Infantil de los Barrios (LIB), a social and sports movement in the city of Santa Fe composed of more than 30 clubs born in working-class neighborhoods during the 21st century. LIB's mission is to create clubs in neighborhoods where there are none, and through them, guarantee the right to sports, recreation, health, and culture.

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