Diego  Fusaro

“L’essenziale è rimanere fedeli al proprio scopo” (Hegel)

Libri

“Globalización infeliz Once tesis filosóficas sobre el devenir mundo del mercado” (Tirant lo Blanch, Barcellona 2019)

Entre las tareas principales de la filosofía, entendida como arte crítico en busca de la verdad, también está la deconstrucción de las ideologías: es decir, de
aquellas narraciones que se hacen pasar por verdades universales, cuando en realidad son solo la máscara que oculta y reconoce el interés de una parte. La
globalización es, entre todas, la mayor ideología del nuevo milenio. Con su encantadora retórica celebra el espacio abierto de un mundo sin fronteras donde
domina la libre circulación de toda realidad. Pero, en verdad, es el nuevo campo de lucha del capitalismo que se ha hecho planetario. Este, gracias a la unificación del globo bajo el signo de la forma mercancía y de sus patologías, puede explotar ilimitadamente el planeta, crear competitividad a la baja entre los trabajadores de todo el mundo y exacerbar las desigualdades. Con la ayuda de Hegel y Marx, de Gramsci y Heidegger, el libro intenta reconstruir a contracorriente, en
clave filosófica, la verdadera esencia de la globalización como triunfo del capitalismo planetarizado.

Diego Fusaro, “Marx idéaliste.
Essais hérétiques sur son matérialisme” (Mimesis France, Paris 2019)

Peut-on interpréter la pensée de Marx comme l’accomplissement ultime de l’idéalisme allemand ?
Dans cet essai, Diego Fusaro analyse l’ontologie marxienne au-delà des apparences et des lieux communs avancés par le marxisme classique, pour souligner les points de ressemblance – qui ne seraient pas immédiatement évidents – entre la pensée du philosophe allemand et la démarche classique de l’idéalisme.
Ce qui en ressort, c’est le paradoxe d’un conflit : d’un coté, la volonté manifeste de Marx d’abandonner l’idéalisme hégélien, de l’autre, son évidente persistance à se situer sur ce terrain.

Diego Fusaro e Silvio Bolognini, “Il nichilismo dell’Unione Europea” (Armando, Roma 2019)

Nel 1940, Martin Heidegger tenne un celebre ciclo di lezioni che, destinate a sfociare nel monumentale studio su Nietzsche, vennero pubblicate con l’evocativo titolo di “Der europäische Nihilismus”, “Il nichilismo europeo”. Sulla scorta di un Nietzsche riletto in chiave ontologica come Vollendung, come “compimento” tecnocapitalistico della metafisica e del suo “oblio dell’essere” (Seinsvergessenheit), Heidegger individuava nel nichilismo l’ombra segreta dell’avventura storica dell’Europa. Approfondendo i fattori di scenario e strumentali che attivano in ambito europeo le condizioni per la costruzione e istituzionalizzazione del paradigma (quali le politiche di coesione, la governance multi livellare, la catena del valore prescrittivo, il partenariato pubblico e privato, i criteri di valutazione delle progettualità, il sistema degli indicatori e delle buone prassi) è possibile individuare nel sub paradigma espresso dalla locuzione smart city una declinazione elettiva, una sorta di distillato della visione in oggetto. È conseguentemente doveroso segnalare i rischi di una adesione acritica alla retorica di tale visione che tende ad essere sempre più autoreferenziale, prefigurando la violazione di alcuni fondamentali diritti negli scenari inquietanti della città iper-tecnologizzata del prossimo futuro e producendo implicazioni negative sulla partecipazione dei cittadini alla vita politica.

“Caro Epicuro. Lettere sui grandi temi della vita e della filosofia” (Piemme, Milano 2020)

«Caro Epicuro, è di felicità che oggi vorrei parlarti…». Esordisce così Diego Fusaro nella prima di quasi 90 lettere a Epicuro, l’interlocutore immaginario al quale si rivolge per affrontare altrettanti temi che riguardano il nostro stare al mondo: Amicizia, Amore, Felicità, Anima, Dono, Comunità, Tempo, Lavoro, Dialogo, Ideologia, Volontà… Perché proprio Epicuro?, si chiederà chi legge. Perché rappresenta la filosofia nella piena aderenza alla vita reale e ai suoi problemi. Non c’è un’età ideale per fare filosofia. Tutti possiamo avere a un certo punto la curiosità – o la necessità – di interrogarci sulla nostra esistenza, sui sentimenti che ci animano e il mondo che ci circonda. Ecco dunque la vera sfida che l’autore ha raccolto scrivendo questo libro: avvicinare alla filosofia i lettori di qualsiasi età in modo chiaro, accessibile, non dottrinale, amichevole. Perché, scrive, «tutti noi disponiamo – talvolta, senza neppure saperlo – di una nostra “filosofia primitiva”, un quadro complessivo di senso mediante il quale interpretiamo l’accadere e la nostra esistenza, il rapporto con gli altri e con il reale».

“Difendere chi siamo. Le ragioni dell’identità italiana” (Rizzoli, Milano 2020)

Già Pasolini, in tempi non sospetti, aveva inquadrato il nuovo potere globalista come «il più violento e totalitario che ci sia mai stato: esso cambia la natura della gente, entra nel più profondo delle coscienze». E non è un caso se si era spinto a parlare, con lucida lungimiranza, di «genocidio culturale».Mascherandosi dietro un multiculturalismo di facciata, che è solo la riproposizione infinita dello stesso modello politically correct, la civiltà globale in cui viviamo non accetta infatti differenze. Esiste un unico profilo consentito: quello del consumatore sradicato, indistinguibile dagli altri, senza identità né spessore culturale. Per usare le parole di Fusaro, il globalismo si fonda su un’inclusione neutralizzante: «in nome del mercato unificato, opera affinché ogni ente si muti in merce liberamente circolante, senza frontiere politiche e geopolitiche, morali ed etiche, religiose e giuridiche». In quest’ottica distorta, ogni tradizione è sacrificata sull’altare del finto progresso turbocapitalista, che vuole «non popoli radicati nella loro storia e nella loro terra, né soggettività dall’identità forte e capaci di opporre resistenza, bensì consumatori dall’io minimo e narcisista, con identità liquide, gadgetizzate ed effimere». Acquirenti indistinti cui vendere ovunque la stessa illusione.Come possiamo opporci a quest’imperante «eterofobia»? Recuperando e difendendo il valore della nostra identità, che si definisce solo nel dialogo con le differenze dell’altro. In questo saggio acuto e provocatorio, la voce critica di Diego Fusaro ci invita dunque a riappropriarci delle nostre radici; a rieducarci – e rieducare soprattutto i più giovani, condannati a un futuro precarizzato che rischiano di accettare supinamente – al «sogno di una cosa», come diceva Marx. All’immagine di un futuro meno indecente di quello che ci vede solo come merce tra le merci.

«Una tale uguaglianza in cui scompaiono le differenze favorisce nascostamente la disuguaglianza.» T.W. Adorno, Dialettica negativa

Diego Fusaro,
“Marx idealista. Para una lectura herética del materialismo histórico”, El Viejo Topo, Barcelona 202

¿Puede interpretarse el pensamiento de Marx como el corolario de la filosofía idealista alemana? Para el joven filósofo italiano, Marx no consiguió zafarse por completo del idealismo, y para ello rastrea y analiza la obra marxiana (singularmente las Tesis sobre Feuerbach, pero no solo) y la relaciona con aspectos de los escritos de Hegel, Fichte, Sterner o Preve.
En este ensayo Fusaro analiza la ontología marxiana más allá de la apariencia y los lugares comunes propuestos por el marxismo clásico. Y lo hace para entretejer aspectos no inmediatamente evidentes entre el pensamiento del filósofo alemán y las formas avanzadas del idealismo clásico.
Lo que emerge es un conflicto con rasgos paradójicos: de una parte, la voluntad manifiesta de abandonar el idealismo hegeliano; de otra, la permanencia efectiva de Marx en ese terreno. Marx idealista es una obra intensamente polémica que rompe los esquemas habituales al respecto.

Diego Fusaro, “La sociedad abierta: Condena turbomundialista contra los pueblos” (Eas, Madrid 2020)

El grado de libertad de la actual sociedad y por ende, de cada uno de los individuos que la componen, va directamente relacionado con el poder adquisitivo de los mismos, ya que la sociedad es valorada como mercancía, esta “mercancía” a su vez será libre en función de la libertad de mercado.
La sociedad abierta postmoderna y globalizada coincide así con el espacio global e ilimitado del mercado desregulado, donde todo –mercancías y personas mercantilizadas– circula sin trabas y según la lógica de la valoración: este espacio abierto sin fronteras se presenta según el orden ideológico como universalmente bueno y justo, cuando es un espacio solo para los señores del turbocapital, que encuentran en él el terreno ideal para el triunfo de su clase y, por tanto, para la masacre unívocamente realizada contra los perdedores de la globalización.

“Bentornato Gramsci. Undici tesi di filosofia della prassi” (La Nave di Teseo, Milano 2021).

Egemonia e intellettuali, nazionale-popolare e cultura rivoluzionaria: questi alcuni dei concetti fondamentali della costellazione teorica elaborato da Antonio Gramsci nella sua lunga reclusione carceraria. Può essa, e in che misura, aiutare a fare luce sul caotico e contraddittorio presente di cui siamo abitatori? Che cos’ha ancora da dirci Gramsci nel tempo della globalizzazione mercatista e della vittoria del capitalismo finanziario? Questo libro prova a ripensare radicalmente Gramsci. E lo fa individuando nella sua ” filosofia della prassi” la chiave indispensabile per comprendere teoricamente e per risolvere praticamente le contraddizioni che infettano la nostra epoca; quella che, con la rassicurante etichetta di ” fine della storia”, ha provato, dal 1989 a oggi, a mettere in congedo ogni possibile idea di futuro che non fosse la ripetizione tautologica del presente a forma di merce. Un saggio avvincente che supera tanto l’idealismo quanto il materialismo e getta nuova luce sull’opera e sul pensiero di una tra le figure intellettuali e politiche più importanti del Novecento.

“Historia y conciencia del precariado” (Alianza, Madrid 2021)

En 1989 comenzó el declive del viejo capitalismo disciplinado de los estados nacionales y del sistema de bienestar conquistado con las luchas de clase. En su lugar se afirma el capitalismo líquido y financiero de la ‘new economy’. La clase burguesa y la proletaria constituyen la estructura fundamental de la nueva clase dominada: el precariado, compuesto por una multitud de átomos desarraigados y sin identidad, migrantes, sin conciencia de clase en el ‘open space’ del mercado mundial desregulado. Un precariado laboral y existencial: el nuevo paradigma no tolera forma alguna de estabilidad ni de ética comunitaria. La nueva clase dominante, una aristocracia financiera, está destruyendo los antiguos fundamentos del mundo proletario y burgués: de la familia al trabajo asegurado, de los derechos sociales a la ciudadanía.

“Pensar diferente. Filosofía del disenso” (Trotta, Madrid 2022, traducción de Michela Ferrante)

Desde siempre los seres humanos se rebelan. Lo hacen de múltiples y variadas maneras que no se dejan encasillar fácilmente en un paradigma único y que, sin embargo, tienen como horizonte común la oposición, la protesta, la antítesis reclamada frente a un orden establecido o, más simplemente, frente a un «sentir común», a un consenso que pretende ser el único legítimo. La revolución y la rebelión, la defección y la protesta, la revuelta y el motín, el antagonismo y el desacuerdo, la insubordinación y la sedición, la huelga y la desobediencia, la resistencia y el sabotaje, la contestación y la sublevación, la guerrilla y la insurrección, la agitación y el boicot son todas figuras proteicas del disenso, expresiones plurales que encuentran su fundamento en la única matriz del «sentir diferente» ante el orden, el poder, el discurso dominante. El pensamiento rebelde debe constituir hoy el gesto primario contra la uniformización global de las conciencias que se registra en el espacio del nuevo pensamiento único y del falso pluralismo de la civilización occidental. Este libro analiza las figuras del pensar diferente, las declinaciones históricas del disenso y su fenomenología.

“Golpe globale. Capitalismo terapeutico e grande reset” (Piemme, Milano 2021)

La gestione della pandemia di Covid-19 lascerà un’impronta minacciosa e duratura sul futuro dell’umanità, al di là degli aspetti sanitari. In questo libro Diego Fusaro, filosofo del “pensare altrimenti” e celebre voce fuori dal coro nel dibattito italiano, mostra come l’emergenza sia diventata un vero e proprio metodo di governo. Il potere sfrutta la paura del contagio per ristrutturare in senso oligarchico e autoritario tanto la società quanto l’economia e la politica. Mentre diritti e libertà fondamentali vengono sospesi. Le classi dominanti hanno approfittato dell’emergenza epidemiologica per accelerare tutti i processi già avviati nella globalizzazione capitalistica: il superamento delle già fragili democrazie parlamentari, la neutralizzazione del dissenso, la riorganizzazione autoritaria dei rapporti di forza, la distruzione programmatica delle classi lavoratrici e dei ceti medi all’ombra dei signori della finanza e dei colossi dell’e-commerce e del web. Per questo Fusaro arriva a parlare di un golpe globale: l’ideologia medico-scientifica (da distinguere dalla scienza vera e propria) ha imposto una gestione del virus all’insegna dello stato di eccezione permanente. La svolta autoritaria di tipo post-nazionale che ne è seguita – e che qualcuno ha definito “Grande Reset” – sembra voler instaurare una nuova normalità, contro cui il filosofo invita a resistere.

“Solo un Io ci può salvare. Fichte e la ‘Prima introduzione alla dottrina della scienza’ (1797)” (Il Melangolo, Genova 2022)

La Erste Einleitung del 1797 è un testo di primaria importanza nel percorso formativo di Fichte e nell’evoluzione della “dottrina della scienza”. Per un verso, Fichte mette a tema una serie di acquisizioni teoretiche fondamentali, che segnano un “superamento” delle prime versioni della dottrina della scienza e un perfezionamento del suo “sistema della libertà”. Per un altro verso, egli formula in modo accessibile e più “popolare” i guadagni teorici della sua impresa filosofica: a tal punto che il testo sembra, a tratti, assumere la forma di un incendiario pamphlet di appassionata difesa dell’idealismo contro il dogmatismo. Due soltanto sono i sistemi filosofici, spiega Fichte: da un lato, il dogmatismo realista che sacrifica l’Io sull’altare della realtà data; dall’altro, l’idealismo trascendentale, che tutto riconduce all’attività dell’Io. Benché soltanto il secondo sistema possa rendere conto del reale nella sua complessità, nessuno dei due sistemi può “sconfiggere” teoricamente l’altro. Sicché la scelta per il dogmatismo o per l’idealismo deve essere di ordine pratico: essa rinvia, in ultima istanza, a un diverso rapporto pratico con il mondo. Sceglierà il dogmatismo l’animo pigro, che – “come un pezzo di lava sulla luna” – accetta passivamente ciò che c’è come pura presenza data. Opterà, invece, per l’idealismo il soggetto responsabile, che ritiene che nulla sia immodificabile e che tutto possa e debba essere trasformato in vista del suo perfezionamento. La Erste Einleitung può, così, oggi anche essere letta in certa misura come un “manifesto” della filosofia dell’azione per il tempo presente, paralizzato nell’incubo dell’end of history e nel dogmatismo generale che la accompagna.

“Odio la resilienza. Contro la mistica della sopportazione” (Rizzoli, Milano 2022)

Si fa un gran parlare di resilienza. Viene descritta come la virtù dell’uomo che ha capito come va il mondo. Nulla può spezzare il resiliente, perché è capace di assorbire qualsiasi colpo e resistervi, come il metallo regge l’urto e riprende la forma originaria. Tutti i media ne parlano in questi termini, ricorre nei discorsi dei governanti, abbonda nelle narrazioni sulla collettivi-tà. Ma la resilienza è una favola, ci dice Diego Fusaro. Una fiaba della buonanotte cantilenata al fine di stordirci e farci assopire. È un incubo che minaccia il nostro futuro.L’uomo resiliente è il suddito ideale. Si accontenta di ciò che c’è perché pensa che sia tutto ciò che può esserci. Non conosce nulla di grande per cui lottare e in cui credere. Ha abbandonato gli ideali e vivacchia convincendosi che il suo compito, la sua missione, sia di accettare un destino ineluttabile. Anzi, viene portato a pensare che proprio nella passività possa dare il meglio di sé.È storia vecchia. Da sempre chi ha il potere ci chiede di subire in silenzio, di sopportare con stoica resilienza per poter agire indisturbato. Ma in questi anni ce lo chiede ancora di più: il Piano Nazionale di Ripresa e Resilienza di Mario Draghi ne è un esempio lampante, ma già nel 2013 il «dinamismo resiliente» era la parola d’ordine del World Economic Forum. Perché, certo, la resilienza è un profilo psicologico, ma anche un atteggiamento politico. I cittadini sono chiamati a fare propria la virtù dell’adattarsi senza reagire alle storture invocando il cambiamento. Non è forse il sogno inconfessabile di ogni padrone quello di governare schiavi docili e mansueti? Eppure “vivere vuol dire adoperarsi per cambiare il mondo con i propri pensieri e con le proprie azioni” scrive l’autore: una vera e propria chiamata alle armi. “Riprendiamoci le nostre passioni annichilite da questa docilità. Frangar, non flectar.”

“La fine del cristianesimo. La morte di Dio al tempo del mercato globale e di Papa Francesco” (Piemme, Milano 2023)

La desacralizzazione e la scristianizzazione accompagnano il destino dell’uomo occidentale. La civiltà del capitalismo assoluto, che basa il suo dominio sul nichilismo relativista e sulla volontà di potenza tecnoscientifica, non solo non ha più bisogno di affidarsi, come un tempo, alla religione quale strumento di potere: deve necessariamente promuoverne l’estinzione. Con il suo richiamo al sacro e alla trascendenza, alla dignità dell’uomo come immagine di Dio e all’idea di una verità non utilitaristica, la religione cristiana resta infatti una “potenza frenante” rispetto al nulla della civiltà merciforme e del fanatismo economico. Per Diego Fusaro questo pernicioso processo di desacralizzazione si manifesta al livello più preoccupante nel pontificato di Francesco, e nel suo tentativo di scendere a patti con la civiltà dei consumi, assimilandone il lessico e la visione del mondo – anche se in salsa progressista. Come la perestrojka proposta da Gorbacëv per “ammodernare” il comunismo produsse il suo scioglimento nel capitalismo, così la modernizzazione combattuta da Ratzinger e difesa da Bergoglio non porta il cristianesimo alla sopravvivenza, ma alla dissoluzione. La fine del cristianesimo è un atto d’accusa filosofico contro la fede “liquida” e low cost, e insieme un invito a riscoprire il messaggio di Pasolini, secondo cui «l’opposizione al nuovo potere non può che essere un’opposizione anche di carattere religioso». Per Fusaro, contro lo spirito del tempo presente è irrinunciabile un’alleanza tra la Chiesa resistente al modernismo nichilista e le forze laiche anticapitalistiche che non intendono soggiacere al consumismo imperante.

“El nuevo orden erótico. Elogio del amor y de la familia” (El Viejo Topo, Barcelona 2022)

Hubo un tiempo en que la tenaza del capital conocía límites. Se detenía en las puertas de la fábrica: más allá, la vida discurría en formas que no se dejaban enjaular en el horizonte limitado de la lógica de la producción y el intercambio de mercancías. Pero ese tiempo ya no existe. Hoy, la sociedad basada en la economía de mercado ha sido reemplazada por la sociedad de mercado a secas. El nuevo orden del sistema del libre mercado absoluto requiere la liberalización no solo del consumo, sino también de las costumbres; requiere precariedad incluso en el amor. Las relaciones sólidas, basadas en proyectos de vida compartidos y una visión del amor como fuerza eterna, han dado paso gradualmente a formas consumistas de relación: encuentros fugaces y sin incidentes, vínculos ocasionales tan fáciles de establecer como de romper, sexo virtualizado y relaciones on line. Hemos pasado de la precarización erótica y sentimental a la feminización del varón, del nuevo feminismo posmoderno a la crisis de la familia, de la gendercracia al triunfo del indiferenciado unisex, del “para toda la vida” a la inestabilidad amorosa y el aislacionismo sentimental. Aquí, Diego Fusaro acompaña al lector por los ejes temáticos de una reflexión que nos involucra a todos, como seres eminentemente amorosos que somos. Y nos invita a reflexionar sobre el nuevo orden amoroso globalizado y desregulado, descubriéndonos que el laissez-faire del liberalismo económico y del liberalismo sentimental son –paradójicamente– dos caras de la misma moneda.

 

Diego Fusaro, “Demofobia. Destra e sinistra: la finta alternanza e la volontà di schiacciare il popolo” (Rizzoli 2023)

Demofobia. Destra e sinistra: la finta alternanza e la volontà di schiacciare il popolo - Diego Fusaro - copertinaAl governo dei Paesi occidentali si alternano partiti di destra e di sinistra, eppure nulla sembra cambiare davvero per il popolo e le sue istanze. È ciò che Diego Fusaro chiama alternanza senza alternativa, con le fazioni della vecchia politica «egualmente sussunte sotto l’ordine neoliberale». Quelli che un tempo erano schieramenti in lotta per due opposte visioni del mondo e dell’agire politico sono ormai le facce intercambiabili della stessa medaglia: l’agenda turbocapitalista. La sinistra ha abdicato al suo ruolo di strumento di emancipazione globale; e, nei fatti, la destra cosiddetta sovranista non si cura minimamente del popolo sovrano. Siamo così passati dalla democrazia – il governo del popolo, nella dialettica delle sue articolazioni – alla demofobia: la paura del popolo da parte di chi gestisce monoliticamente il potere. Oggi la «destra bluette» del denaro e la «sinistra fucsia» del costume non sono altro che le due ali dell’aquila neoliberale, parti organiche al medesimo sistema, che «si riproduce economicamente a destra, politicamente al centro e culturalmente a sinistra». Così il partito unico del capitale e della sua omogeneità bipolare egemonizza lo spazio politico, e «dall’alto vola rapacemente verso il basso, aggredendo ceti medi e classi lavoratrici, popoli e nazioni». Ci troviamo insomma dinanzi a una «rivoluzione spaziale» della filosofia politica, che impone la teorizzazione di una nuova geografia e di una rinnovata topografia, in cui l’asse interpretativo più utile e appropriato è appunto quello dell’opposizione alto-basso: tra le élite finanziarie globaliste e il popolo. Comprendere la natura profonda di tale scenario è il primo passo per riportare al centro dell’agire sociale e politico il benessere dei popoli-nazioni, la loro sovranità e identità. In perfetto stile fusariano, questo saggio denso, lucido e provocatorio mira a porre le basi per un nuovo dibattito e a stimolare una visione critica del reale, spiegandoci come ritrovare la bussola per navigare nei marosi della politica, non solo nostrana. 

 

Diego Fusaro, Sinistrash. Contro il neoliberismo progressista (Piemme, Milano 2023)

Sinistrash. Contro il neoliberalismo progressista - Diego Fusaro

Come il Mattia Pascal di Pirandello, anche la sinistra ha ritenuto possibile cambiare la propria identità. Ha scelto di vivere una “nuova vita” spezzando ogni rapporto con la precedente. Ha metabolizzato lo sguardo di chi sembra odiare la gente comune, divorziando dal popolo e dai lavoratori. La lotta contro il capitale è stata sostituita da quella per il progresso, che finisce per identificarsi nel capitale stesso. La battaglia contro l’imperialismo è stata spodestata da quella in suo nome, sia pure sotto la vernice ideologica dei “diritti umani” da esportazione. Lo vediamo nelle dichiarazioni di tutti i giorni, sulla guerra, sulle riforme economiche, su tutte le grandi questioni contemporanee. La formula “sinistrash” rende impietosamente conto di quello che la sinistra è divenuta dimenticando ciò che era e, infine, facendosi grottesca parodia di ciò che in un’altra epoca avversava. E PC ha cessato di essere la sigla del Partito Comunista per diventare quella del codice Politicamente Corretto, di cui la new left è custode. È diventata la guardia fucsia del nuovo e sempre più asimmetrico ordine turbocapitalistico e l’ala avanzata della neoliberalizzazione del mondo della vita. Di qui l’esigenza vitale di abbandonare la sinistrash al suo inglorioso percorso per rifondare su nuove basi – con Marx e con Gramsci – l’idea di emancipazione universale dell’uomo. Diego Fusaro, filosofo decisamente controcorrente, non fa nessuno sconto alla sinistra italiana e internazionale attuale. Ma la via d’uscita non approda certo a destra: oggi più che mai, secondo l’autore, bisogna superare quest’antica dicotomia, recuperando invece le idee del socialismo e dell’anticapitalismo.

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