La protezione dei diritti sociali nell'ordinamento dell'Unione Europea

This study deals with the protection of social rights in Europe and aims to outline the position currently held by these rights in the EU law. The first two chapters provide an overview of the regulatory framework in which the social rights lie, through the reorganisation of international sources. In particular the international instruments of protection of social rights are taken into account, both at the universal level, due to the activity of the United Nations Organisation and of its specialized agency, the International Labour Organization, and at a regional level, related to the activity of the Council of Europe. Finally an analysis of sources concludes with the reconstruction of the stages of the recognition of social rights in the EU. The second chapter describes the path followed by social rights in the EU: it examines the founding Treaties and subsequent amendments, the Charter of Fundamental Social Rights of Workers of 1989 and, in particularly, the Charter of Fundamental Rights of the European Union, the legal status of which was recently treated as the primary law by the Treaty of Lisbon signed in December 2007. The third chapter is, then, focused on the analysis of the substantive aspects of the recognition of the rights made by the EU: it provides a framework of the content and scope of the rights accepted in the Community law by the Charter of Fundamental Rights, which is an important contribution to the location of the social rights among the fundamental and indivisible rights of the person. In the last section of the work, attention is focused on the two profiles of effectiveness and justiciability of social rights, in order to understand the practical implications of the gradual creation of a system of protection of these rights at Community level. Under the first profile, the discussion is focused on the effectiveness in the general context of the mechanisms of implementation of the “second generation” rights, with particular attention to the new instruments and actors of social Europe and the effect of the procedures of soft law. Second part of chapter four, finally, deals with the judicial protection of rights in question. The limits of the jurisprudence of the European Union Court of Justice are more obvious exactly in the field of social rights, due to the gap between social rights and other fundamental rights. While, in fact, the Community Court ensures the maximum level of protection to human rights and fundamental freedoms, social rights are often degraded into mere aspirations of EU institutions and its Member States. That is, the sources in the social field (European Social Charter and Community Charter) represent only the base for interpretation and application of social provisions of secondary legislation, unlike the ECHR, which is considered by the Court part of Community law. Moreover, the Court of Justice is in the middle of the difficult comparison between social values and market rules, of which it considers the need to make a balance: despite hesitancy to recognise the juridical character of social rights, the need of protection of social interests has justified, indeed, certain restrictions to the free movement of goods, freedom to provide services or to Community competition law. The road towards the recognition and the full protection of social rights in the European Union law appears, however, still long and hard, as shown by the recent judgments Laval and Viking, in which the Community court, while enhancing the Nice Charter, has not given priority to fundamental social rights, giving them the role of limits (proportionate and justified) of economic freedoms.

Il contributo dell’Unione europea all’affermazione dello stato di diritto nella comunità internazionale

This thesis is aimed at analysing EU external relations from the perspective of the promotion of the rule of law in order to evaluate the effectiveness and consistency of its action within the international community. The research starts with an examination of the notion of the rule of law from a theoretical point of view. The first chapter initially describes the historical-political evolution of the establishment of the notion of the rule of law. Some of the most significant national experiences (France, the UK, Germany and Austria) are discussed. Then, the focus is put on the need to propose interpretations which explain the grounds of the rule of law, by highlighting the different formal and substantive interpretations. This philosophical-historical analysis is complemented by a reconstruction of how the notion of the rule of law was developed by the international community, with a view to searching a common notion at the international level by comparing theory and practice within the main international organisations such as the UN, OECD and the Council of Europe. Specific mention is made of the EU experience, whose configuration as a Community based on the rule of law is often debated, starting from the case law of the European Court of Justice. The second chapter deals with the conditionality policy and focuses on the development and scope of democratic conditionality according to the dominant approach of the doctrine. First, the birth of conditionality is analysed from an economic point of view, especially within international financial organisations and the different types of conditionality recreated in the scientific sector. Then an analysis is provided about the birth of democratic conditionality in the EC – in relation to its external relations – firstly as a mere political exercise to be then turned into a standardised system of clauses. Specific reference is made to the main scope of conditionality, that is to say enlargement policy and the development of the Copenhagen criteria. The third chapter provides further details about the legal questions connected to the use of democratic clauses: on the one hand, the power of the EC to include human rights clauses in international agreements, on the other, the variety and overlapping in the use of the legal basis. The chapter ends with an analysis of the measures of suspension of agreements with third countries in those rare but significant cases in which the suspension clause, included in the Lomè Convention first and in the Cotonou Agreement then, is applied. The last chapter is devoted to the analysis of democratic clauses in unilateral acts adopted by the European Union which affect third countries. The examination of this practice and the comparison with the approach analysed in the previous chapter entails a major theoretical question. It is the clear-cut distinction between conditionality and international sanction. This distinction is to be taken into account when considering the premises and consequences, in terms of legal relations, which are generated when democratic clauses are not complied with. The chapter ends with a brief analysis of what, according to the reconstruction suggested, can be rightly labelled as real democratic conditionality, that is to say the system of incentives, positive measures developed within the community GSP. The dissertation ends with a few general considerations about the difficulties experienced by the EU in promoting the rule of law. The contradictory aspects of the EU external actions are manifold, as well as its difficulties in choosing the most appropriate measures to be taken which, however, reflect all the repercussions and tension resulting from the balance of power within the international community. The thesis argues that it is difficult to grant full credibility to an entity like the EU which, although it proclaims itself as the guardian and promoter of the rule of law, in practice, is too often biased in managing its relations with third countries. However, she adds, we must acknowledge that the EU is committed and constantly strives towards identifying new spaces and strategies of action.

La filosofia di Hans-Georg Gadamer e il problema del disagio della modernità. Ermeneutica, estetica, etica e politica

L’ermeneutica filosofica di Hans-Georg Gadamer – indubbiamente uno dei capisaldi del pensiero novecentesco – rappresenta una filosofia molto composita, sfaccettata e articolata, per così dire formata da una molteplicità di dimensioni diverse che si intrecciano l’una con l’altra. Ciò risulta evidente già da un semplice sguardo alla composizione interna della sua opera principale, Wahrheit und Methode (1960), nella quale si presenta una teoria del comprendere che prende in esame tre differenti dimensioni dell’esperienza umana – arte, storia e linguaggio – ovviamente concepite come fondamentalmente correlate tra loro. Ma questo quadro d’insieme si complica notevolmente non appena si prendano in esame perlomeno alcuni dei numerosi contributi che Gadamer ha scritto e pubblicato prima e dopo il suo opus magnum: contributi che testimoniano l’importante presenza nel suo pensiero di altre tematiche. Di tale complessità, però, non sempre gli interpreti di Gadamer hanno tenuto pienamente conto, visto che una gran parte dei contributi esegetici sul suo pensiero risultano essenzialmente incentrati sul capolavoro del 1960 (ed in particolare sui problemi della legittimazione delle Geisteswissenschaften), dedicando invece minore attenzione agli altri percorsi che egli ha seguito e, in particolare, alla dimensione propriamente etica e politica della sua filosofia ermeneutica. Inoltre, mi sembra che non sempre si sia prestata la giusta attenzione alla fondamentale unitarietà – da non confondere con una presunta “sistematicità”, da Gadamer esplicitamente respinta – che a dispetto dell’indubbia molteplicità ed eterogeneità del pensiero gadameriano comunque vige al suo interno. La mia tesi, dunque, è che estetica e scienze umane, filosofia del linguaggio e filosofia morale, dialogo con i Greci e confronto critico col pensiero moderno, considerazioni su problematiche antropologiche e riflessioni sulla nostra attualità sociopolitica e tecnoscientifica, rappresentino le diverse dimensioni di un solo pensiero, le quali in qualche modo vengono a convergere verso un unico centro. Un centro “unificante” che, a mio avviso, va individuato in quello che potremmo chiamare il disagio della modernità. In altre parole, mi sembra cioè che tutta la riflessione filosofica di Gadamer, in fondo, scaturisca dalla presa d’atto di una situazione di crisi o disagio nella quale si troverebbero oggi il nostro mondo e la nostra civiltà. Una crisi che, data la sua profondità e complessità, si è per così dire “ramificata” in molteplici direzioni, andando ad investire svariati ambiti dell’esistenza umana. Ambiti che pertanto vengono analizzati e indagati da Gadamer con occhio critico, cercando di far emergere i principali nodi problematici e, alla luce di ciò, di avanzare proposte alternative, rimedi, “correttivi” e possibili soluzioni. A partire da una tale comprensione di fondo, la mia ricerca si articola allora in tre grandi sezioni dedicate rispettivamente alla pars destruens dell’ermeneutica gadameriana (prima e seconda sezione) ed alla sua pars costruens (terza sezione). Nella prima sezione – intitolata Una fenomenologia della modernità: i molteplici sintomi della crisi – dopo aver evidenziato come buona parte della filosofia del Novecento sia stata dominata dall’idea di una crisi in cui verserebbe attualmente la civiltà occidentale, e come anche l’ermeneutica di Gadamer possa essere fatta rientrare in questo discorso filosofico di fondo, cerco di illustrare uno per volta quelli che, agli occhi del filosofo di Verità e metodo, rappresentano i principali sintomi della crisi attuale. Tali sintomi includono: le patologie socioeconomiche del nostro mondo “amministrato” e burocratizzato; l’indiscriminata espansione planetaria dello stile di vita occidentale a danno di altre culture; la crisi dei valori e delle certezze, con la concomitante diffusione di relativismo, scetticismo e nichilismo; la crescente incapacità a relazionarsi in maniera adeguata e significativa all’arte, alla poesia e alla cultura, sempre più degradate a mero entertainment; infine, le problematiche legate alla diffusione di armi di distruzione di massa, alla concreta possibilità di una catastrofe ecologica ed alle inquietanti prospettive dischiuse da alcune recenti scoperte scientifiche (soprattutto nell’ambito della genetica). Una volta delineato il profilo generale che Gadamer fornisce della nostra epoca, nella seconda sezione – intitolata Una diagnosi del disagio della modernità: il dilagare della razionalità strumentale tecnico-scientifica – cerco di mostrare come alla base di tutti questi fenomeni egli scorga fondamentalmente un’unica radice, coincidente peraltro a suo giudizio con l’origine stessa della modernità. Ossia, la nascita della scienza moderna ed il suo intrinseco legame con la tecnica e con una specifica forma di razionalità che Gadamer – facendo evidentemente riferimento a categorie interpretative elaborate da Max Weber, Martin Heidegger e dalla Scuola di Francoforte – definisce anche «razionalità strumentale» o «pensiero calcolante». A partire da una tale visione di fondo, cerco quindi di fornire un’analisi della concezione gadameriana della tecnoscienza, evidenziando al contempo alcuni aspetti, e cioè: primo, come l’ermeneutica filosofica di Gadamer non vada interpretata come una filosofia unilateralmente antiscientifica, bensì piuttosto come una filosofia antiscientista (il che naturalmente è qualcosa di ben diverso); secondo, come la sua ricostruzione della crisi della modernità non sfoci mai in una critica “totalizzante” della ragione, né in una filosofia della storia pessimistico-negativa incentrata sull’idea di un corso ineluttabile degli eventi guidato da una razionalità “irrazionale” e contaminata dalla brama di potere e di dominio; terzo, infine, come la filosofia di Gadamer – a dispetto delle inveterate interpretazioni che sono solite scorgervi un pensiero tradizionalista, autoritario e radicalmente anti-illuminista – non intenda affatto respingere l’illuminismo scientifico moderno tout court, né rinnegarne le più importanti conquiste, ma più semplicemente “correggerne” alcune tendenze e recuperare una nozione più ampia e comprensiva di ragione, in grado di render conto anche di quegli aspetti dell’esperienza umana che, agli occhi di una razionalità “limitata” come quella scientista, non possono che apparire come meri residui di irrazionalità. Dopo aver così esaminato nelle prime due sezioni quella che possiamo definire la pars destruens della filosofia di Gadamer, nella terza ed ultima sezione – intitolata Una terapia per la crisi della modernità: la riscoperta dell’esperienza e del sapere pratico – passo quindi ad esaminare la sua pars costruens, consistente a mio giudizio in un recupero critico di quello che egli chiama «un altro tipo di sapere». Ossia, in un tentativo di riabilitazione di tutte quelle forme pre- ed extra-scientifiche di sapere e di esperienza che Gadamer considera costitutive della «dimensione ermeneutica» dell’esistenza umana. La mia analisi della concezione gadameriana del Verstehen e dell’Erfahrung – in quanto forme di un «sapere pratico (praktisches Wissen)» differente in linea di principio da quello teorico e tecnico – conduce quindi ad un’interpretazione complessiva dell’ermeneutica filosofica come vera e propria filosofia pratica. Cioè, come uno sforzo di chiarificazione filosofica di quel sapere prescientifico, intersoggettivo e “di senso comune” effettivamente vigente nella sfera della nostra Lebenswelt e della nostra esistenza pratica. Ciò, infine, conduce anche inevitabilmente ad un’accentuazione dei risvolti etico-politici dell’ermeneutica di Gadamer. In particolare, cerco di esaminare la concezione gadameriana dell’etica – tenendo conto dei suoi rapporti con le dottrine morali di Platone, Aristotele, Kant e Hegel – e di delineare alla fine un profilo della sua ermeneutica filosofica come filosofia del dialogo, della solidarietà e della libertà.

L'a(rche)tipico Brian O'Nolan. Comico e riso dalla tradizione al post-

This study aims at analysing Brian O'Nolans literary production in the light of a reconsideration of the role played by his two most famous pseudonyms ,Flann Brien and Myles na Gopaleen, behind which he was active both as a novelist and as a journalist. We tried to establish a new kind of relationship between them and their empirical author following recent cultural and scientific surveys in the field of Humour Studies, Psychology, and Sociology: taking as a starting point the appreciation of the comic attitude in nature and in cultural history, we progressed through a short history of laughter and derision, followed by an overview on humour theories. After having established such a frame, we considered an integration of scientific studies in the field of laughter and humour as a base for our study scheme, in order to come to a definition of the comic author as a recognised, powerful and authoritative social figure who acts as a critic of conventions. The history of laughter and comic we briefly summarized, based on the one related by the French scholar Georges Minois in his work (Minois 2004), has been taken into account in the view that humorous attitude is one of man’s characteristic traits always present and witnessed throughout the ages, though subject in most cases to repression by cultural and political conservative power. This sort of Super-Ego notwithstanding, or perhaps because of that, comic impulse proved irreducible exactly in its influence on the current cultural debates. Basing mainly on Robert R. Provine’s (Provine 2001), Fabio Ceccarelli’s (Ceccarelli 1988), Arthur Koestler’s (Koestler 1975) and Peter L. Berger’s (Berger 1995) scientific essays on the actual occurrence of laughter and smile in complex social situations, we underlined the many evidences for how the use of comic, humour and wit (in a Freudian sense) could be best comprehended if seen as a common mind process designed for the improvement of knowledge, in which we traced a strict relation with the play-element the Dutch historian Huizinga highlighted in his famous essay, Homo Ludens (Huizinga 1955). We considered comic and humour/wit as different sides of the same coin, and showed how the demonstrations scientists provided on this particular subject are not conclusive, given that the mental processes could not still be irrefutably shown to be separated as regards graduations in comic expression and reception: in fact, different outputs in expressions might lead back to one and the same production process, following the general ‘Economy Rule’ of evolution; man is the only animal who lies, meaning with this that one feeling is not necessarily biuniquely associated with one and the same outward display, so human expressions are not validation proofs for feelings. Considering societies, we found that in nature they are all organized in more or less the same way, that is, in élites who govern over a community who, in turn, recognizes them as legitimate delegates for that task; we inferred from this the epistemological possibility for the existence of an added ruling figure alongside those political and religious: this figure being the comic, who is the person in charge of expressing true feelings towards given subjects of contention. Any community owns one, and his very peculiar status is validated by the fact that his place is within the community, living in it and speaking to it, but at the same time is outside it in the sense that his action focuses mainly on shedding light on ideas and objects placed out-side the boundaries of social convention: taboos, fears, sacred objects and finally culture are the favourite targets of the comic person’s arrow. This is the reason for the word a(rche)typical as applied to the comic figure in society: atypical in a sense, because unconventional and disrespectful of traditions, critical and never at ease with unblinkered respect of canons; archetypical, because the “village fool”, buffoon, jester or anyone in any kind of society who plays such roles, is an archetype in the Jungian sense, i.e. a personification of an irreducible side of human nature that everybody instinctively knows: a beginner of a tradition, the perfect type, what is most conventional of all and therefore the exact opposite of an atypical. There is an intrinsic necessity, we think, of such figures in societies, just like politicians and priests, who should play an elitist role in order to guide and rule not for their own benefit but for the good of the community. We are not naïve and do know that actual owners of power always tend to keep it indefinitely: the ‘social comic’ as a role of power has nonetheless the distinctive feature of being the only job whose tension is not towards stability. It has got in itself the rewarding permission of contradiction, for the very reason we exposed before that the comic must cast an eye both inside and outside society and his vision may be perforce not consistent, then it is satisfactory for the popularity that gives amongst readers and audience. Finally, the difference between governors, priests and comic figures is the seriousness of the first two (fundamentally monologic) and the merry contradiction of the third (essentially dialogic). MPs, mayors, bishops and pastors should always console, comfort and soothe popular mood in respect of the public convention; the comic has the opposite task of provoking, urging and irritating, accomplishing at the same time a sort of control of the soothing powers of society, keepers of the righteousness. In this view, the comic person assumes a paramount importance in the counterbalancing of power administration, whether in form of acting in public places or in written pieces which could circulate for private reading. At this point comes into question our Irish writer Brian O'Nolan(1911-1966), real name that stood behind the more famous masks of Flann O'Brien, novelist, author of At Swim-Two-Birds (1939), The Hard Life (1961), The Dalkey Archive (1964) and, posthumously, The Third Policeman (1967); and of Myles na Gopaleen, journalist, keeper for more than 25 years of the Cruiskeen Lawn column on The Irish Times (1940-1966), and author of the famous book-parody in Irish An Béal Bocht (1941), later translated in English as The Poor Mouth (1973). Brian O'Nolan, professional senior civil servant of the Republic, has never seen recognized his authorship in literary studies, since all of them concentrated on his alter egos Flann, Myles and some others he used for minor contributions. So far as we are concerned, we think this is the first study which places the real name in the title, this way acknowledging him an unity of intents that no-one before did. And this choice in titling is not a mere mark of distinction for the sake of it, but also a wilful sign of how his opus should now be reconsidered. In effect, the aim of this study is exactly that of demonstrating how the empirical author Brian O'Nolan was the real Deus in machina, the master of puppets who skilfully directed all of his identities in planned directions, so as to completely fulfil the role of the comic figure we explained before. Flann O'Brien and Myles na Gopaleen were personae and not persons, but the impression one gets from the critical studies on them is the exact opposite. Literary consideration, that came only after O'Nolans death, began with Anne Clissmann’s work, Flann O'Brien: A Critical Introduction to His Writings (Clissmann 1975), while the most recent book is Keith Donohue’s The Irish Anatomist: A Study of Flann O'Brien (Donohue 2002); passing through M.Keith Booker’s Flann O'Brien, Bakhtin and Menippean Satire (Booker 1995), Keith Hopper’s Flann O'Brien: A Portrait of the Artist as a Young Post-Modernist (Hopper 1995) and Monique Gallagher’s Flann O'Brien, Myles et les autres (Gallagher 1998). There have also been a couple of biographies, which incidentally somehow try to explain critical points his literary production, while many critical studies do the same on the opposite side, trying to found critical points of view on the author’s restless life and habits. At this stage, we attempted to merge into O'Nolan's corpus the journalistic articles he wrote, more than 4,200, for roughly two million words in the 26-year-old running of the column. To justify this, we appealed to several considerations about the figure O'Nolan used as writer: Myles na Gopaleen (later simplified in na Gopaleen), who was the equivalent of the street artist or storyteller, speaking to his imaginary public and trying to involve it in his stories, quarrels and debates of all kinds. First of all, he relied much on language for the reactions he would obtain, playing on, and with, words so as to ironically unmask untrue relationships between words and things. Secondly, he pushed to the limit the convention of addressing to spectators and listeners usually employed in live performing, stretching its role in the written discourse to come to a greater effect of involvement of readers. Lastly, he profited much from what we labelled his “specific weight”, i.e. the potential influence in society given by his recognised authority in determined matters, a position from which he could launch deeper attacks on conventional beliefs, so complying with the duty of a comic we hypothesised before: that of criticising society even in threat of losing the benefits the post guarantees. That seemingly masochistic tendency has its rationale. Every representative has many privileges on the assumption that he, or she, has great responsibilities in administrating. The higher those responsibilities are, the higher is the reward but also the severer is the punishment for the misfits done while in charge. But we all know that not everybody accepts the rules and many try to use their power for their personal benefit and do not want to undergo law’s penalties. The comic, showing in this case more civic sense than others, helped very much in this by the non-accessibility to the use of public force, finds in the role of the scapegoat the right accomplishment of his task, accepting the punishment when his breaking of the conventions is too stark to be forgiven. As Ceccarelli demonstrated, the role of the object of laughter (comic, ridicule) has its very own positive side: there is freedom of expression for the person, and at the same time integration in the society, even though at low levels. Then the banishment of a ‘social’ comic can never get to total extirpation from society, revealing how the scope of the comic lies on an entirely fictional layer, bearing no relation with facts, nor real consequences in terms of physical health. Myles na Gopaleen, mastering these three characteristics we postulated in the highest way, can be considered an author worth noting; and the oeuvre he wrote, the whole collection of Cruiskeen Lawn articles, is rightfully a novel because respects the canons of it especially regarding the authorial figure and his relationship with the readers. In addition, his work can be studied even if we cannot conduct our research on the whole of it, this proceeding being justified exactly because of the resemblances to the real figure of the storyteller: its ‘chapters’ —the daily articles— had a format that even the distracted reader could follow, even one who did not read each and every article before. So we can critically consider also a good part of them, as collected in the seven volumes published so far, with the addition of some others outside the collections, because completeness in this case is not at all a guarantee of a better precision in the assessment; on the contrary: examination of the totality of articles might let us consider him as a person and not a persona. Once cleared these points, we proceeded further in considering tout court the works of Brian O'Nolan as the works of a unique author, rather than complicating the references with many names which are none other than well-wrought sides of the same personality. By putting O'Nolan as the correct object of our research, empirical author of the works of the personae Flann O'Brien and Myles na Gopaleen, there comes out a clearer literary landscape: the comic author Brian O'Nolan, self-conscious of his paramount role in society as both a guide and a scourge, in a word as an a(rche)typical, intentionally chose to differentiate his personalities so as to create different perspectives in different fields of knowledge by using, in addition, different means of communication: novels and journalism. We finally compared the newly assessed author Brian O'Nolan with other great Irish comic writers in English, such as James Joyce (the one everybody named as the master in the field), Samuel Beckett, and Jonathan Swift. This comparison showed once more how O'Nolan is in no way inferior to these authors who, greatly celebrated by critics, have nonetheless failed to achieve that great public recognition O’Nolan received alias Myles, awarded by the daily audience he reached and influenced with his Cruiskeen Lawn column. For this reason, we believe him to be representative of the comic figure’s function as a social regulator and as a builder of solidarity, such as that Raymond Williams spoke of in his work (Williams 1982), with in mind the aim of building a ‘culture in common’. There is no way for a ‘culture in common’ to be acquired if we do not accept the fact that even the most functional society rests on conventions, and in a world more and more ‘connected’ we need someone to help everybody negotiate with different cultures and persons. The comic gives us a worldly perspective which is at the same time comfortable and distressing but in the end not harmful as the one furnished by politicians could be: he lets us peep into parallel worlds without moving too far from our armchair and, as a consequence, is the one who does his best for the improvement of our understanding of things.

Previdenza complementare: evoluzione e tendenze

La tesi si articola in tre capitoli. Il primo dà conto del dibattito sorto attorno alla problematica dell’inquadramento della previdenza complementare nel sistema costituzionale dell’art. 38 Cost. che ha diviso la dottrina tra quanti hanno voluto ricondurre tale fenomeno al principio di libertà della previdenza privata di cui all’ art. 38, comma 5, Cost. e quanti lo hanno invece collocato al 2° comma della stessa norma, sulla base di una ritenuta identità di funzioni tra previdenza pubblica e previdenza complementare. Tale ultima ricostruzione in particolare dopo la c.d. Riforma “Amato” è culminata nella giurisprudenza della Corte Costituzionale, che ha avuto modo di pronunciarsi sulla questione con una serie di pronunce sulla vicenda del c.d. “contributo sul contributo” e su quella della subordinazione dei requisiti di accesso alle prestazioni pensionistiche complementari alla maturazione dei requisiti previsti dal sistema obbligatorio. Il capitolo successivo si occupa della verifica della attualità e della coerenza dell’impostazione della Corte Costituzionale alla luce dell’evoluzione della disciplina dei fondi pensione. Nel terzo capitolo, infine, vengono affrontate alcune questioni aperte in relazione ai c.d. fondi pensione “preesistenti” suscettibili di sollevare preoccupazioni circa la necessità di garantire le aspettative e i diritti dei soggetti iscritti.

I drammi per musica di Giacomo Antonio Perti per il teatro della Villa medicea di Pratolino (1700-01; 1707-10)

L’attività nel teatro della Villa medicea di Pratolino, presso Firenze, giunse al culmine nel primo decennio del ’700, quando il principe Ferdinando de’ Medici commissionò e vi fece rappresentare, una per anno, opere in musica di Alessandro Scarlatti e di Giacomo Antonio Perti. Benché le partiture siano perdute, sopravvive un’ingente quantità di materiale documentario, in massima parte inedito, il quale dà un eccezionale resoconto sul mecenatismo del Principe e sul funzionamento della macchina teatrale. La dissertazione si concentra sulle sei opere poste in musica da Perti ("Lucio Vero", 1700, in collaborazione con Martino Bitti; "Astianatte", 1701; "Dionisio re di Portogallo", 1707; "Ginevra principessa di Scozia", 1708; "Berenice regina d’Egitto", 1709; "Rodelinda regina de’ Longobardi", 1710), sui rapporti del compositore col Principe, col librettista Antonio Salvi, col rivale Scarlatti, coi cantanti e con la corte medicea, sullo stile da lui perseguito e – per quanto è dato sapere o lecito ipotizzare – sulla fisionomia dei suoi lavori (strutture e risorse letterarie, teatrali e musicali).

La tutela del contribuente nello scambio di informazioni tra Stati Membri UE

Questo elaborato analizza nella dimensione Eurounitaria ed Internazionale il tema della cooperazione amministrativa tributaria attuata tramite lo scambio di informazioni tra Stati Membri UE. La prospettiva presa in considerazione, tema centrale della presente studio, è quella del contribuente coinvolto nello scambio informativo transnazionale, con lo scopo di stabilire se all’interno delle norme internazionali ed europee che regolano lo strumento e negli ordinamenti nazionali, a cui esse rimandano, esista una effettiva tutela del contribuente. L’attenzione viene necessariamente posta all’ambito applicativo delle norme Europee ed Internazionali che disciplinano lo scambio di informazioni, evidenziandone in primis la struttura, la “fisiologia” e successivamente l’aspetto “patologico” discendente dall’imprescindibile esigenza informativa, con riguardo alle fattispecie tributarie, degli Stati Sovrani nel nuovo contesto globale. Questa ricerca si propone di individuare i vuoti giuridici e le carenze di tutele insite nelle procedure di scambio di informazioni e contestualmente di appurare l’esistenza nell’ordinamento Tributario Europeo, grazie al contributo interpretativo della Giurisprudenza della Corte di Giustizia ed ai principi sanciti dalla Carta dei diritti Fondamentali dell’Unione Europea nonché dalla convenzione CEDU, di un insieme di “diritti europei del contribuente” invocabili nel contesto collaborativo tra Stati Membri UE attuato tramite lo scambio di informazioni.

Metodi di composizione stragiudiziale delle controversie individuali di lavoro

L’elaborato ha ad oggetto lo studio della conciliazione e dell’arbitrato con riferimento alle controversie individuali di lavoro privato e pubblico. Vengono trattati i diversi profili che caratterizzano gli strumenti di risoluzione delle liti alternativi al processo, al fine di comprenderne la disciplina e l’effettiva portata, e di evidenziarne le criticità. L’elaborato si occupa, in primo luogo, di ricostruire il percorso di sviluppo della disciplina legislativa dei due istituti, partendo dalla configurazione del quadro della sua evoluzione storica e affrontando, poi, approfonditamente le più recenti tappe di tale evoluzione. Nella ricostruzione della disciplina della conciliazione e dell’arbitrato viene dato conto dell’assetto delle fonti, legislativa e contrattuale, definendone i rispettivi ruoli e competenze in materia: la tesi si sofferma quindi sul ruolo che il legislatore attribuisce all’autonomia collettiva e sulle modalità con le quali questo ruolo viene concretamente esercitato in sede di contrattazione. Successivamente, viene compiuta una valutazione delle conciliazioni e dell’arbitrato diretta a comprenderne l’efficacia e l’effettività. L’analisi pone in rilievo taluni elementi che sono ritenuti indispensabili per lo sviluppo delle predette caratteristiche e, quindi, per l’opzione e per la fiducia delle parti verso gli strumenti di composizione stragiudiziale delle liti. L’attenzione viene poi focalizzata sui regimi di impugnazione dei provvedimenti con cui si concludono le procedure stragiudiziali, sulla base della riflessione per la quale la diffusione di uno strumento di composizione delle controversie postula necessariamente un certo grado di stabilità degli atti che esso genera. L’ultima parte dell’elaborato è dedicata alla disamina delle ipotesi applicative di successo nell’esperienza italiana di Alternative Dispute Resolution, ossia il tentativo obbligatorio di conciliazione nei licenziamenti economici introdotto dalla Riforma Fornero, la conciliazione monocratica e l’arbitrato per l’impugnazione delle sanzioni disciplinari, anche con l’intento di comprendere quali caratteristiche ne abbiano favorito la diffusione, in rapporto alle altre tipologie di conciliazione e arbitrato di lavoro.