Objective: Fertility loss due to cancer treatment can be a devastating experience for women and the couple. Undergoing fertility preservation can be a complex decision from both a medical and emotional point of view. The aim of the present study was to evaluate which socio-demographic and psychological factors predict a high motivation to undergo fertility preservation.Methods: Fifty-eight female cancer patients who accessed an Oncofertility Unit completed: a questionnaire to collect socio-demographic characteristics and the level of motivation, the Beck-Depression Inventory-II, the (...) State-Trait Anxiety Inventory-Y, and the Fertility Problem Inventory.Results: Almost half of the sample declared a high motivation. At multiple logistic regression analysis only the “Need for parenthood” subscale of the FPI predicted a high motivation. We alternatively evaluated as possible predictor the construct “Representations about the importance of parenthood” in place of the two separate subscales. At multiple logistic regression analysis, only this variable predicted a high motivation to undergo fertility preservation.Conclusion: The most important predictor of a high motivation to undergo fertility preservation is the individual desire for parenthood. This implies that, regardless of socio-demographic characteristics, any woman of childbearing age should receive an appropriate counseling about fertility preservation. (shrink)

I temi discussi all’interno del volume sono il frutto di una intensa attività seminariale svolta all’interno dei corsi di Filosofia politica e di Storia delle dottrine politiche presso il Dipartimento di Scienze politiche dell’Università di Roma Sapienza. Ha tra i suoi obiettivi quello di introdurre allo studio e alla comprensione di alcuni argomenti che sono al centro della politica e sono volti al compimento del grande progetto politico che vede nella libertà i luoghi della felicità e della solidarietà. Dalla riflessione (...) che ne è scaturita è emersa la convinzione che alla base di questo progetto la democrazia continua ad essere, nonostante le sue criticità, un valore attuale e uno strumento fondamentale per la convivenza pacifica tra i popoli, in un epoca in cui la libertà si è riconciliata con l’uguaglianza assumendo il significato di fonte di legittimazione democratica che oggi si ripropone a tutela delle differenze che fanno «di ciascuno di noi un individuo unico». (shrink)

The encounter of different cultures characterizes liberal-democratic societies in the era of economic and technological lobalization. The interference of new technologies and the relationship between them and the diverse cultures could give rise contrasting ways of giving and doing justice. The fundamental thesis, which I intend to put forward, is that the relation between culture and justice within the «Global Technological Society» is quite profound and requires the adoption of contemporary forms of normativity, both thin and thick,in such way as (...) to allow the recognition of those cultural and intercultural elements, which are present in the concept of justice. (shrink)

The metaphysical system of Numenius of Apamea is structured according to an onto-theological hierarchy, which presents three levels of reality that Numenius calls “Gods”. Even though the role of the first and the second God is of paramount importance in the metaphysics of Numenius, the third God, which is also defined “cosmos”, has a troublesome ontological status. According to Numenius, the cosmos has “dianoetic thought” since his nature derives from the “encounter” of two metaphysical principles: the demiurge and the matter. (...) My investigation starts from the testimony of Proclus and then it focuses on Eusebius’ Praeparatio Evangelica, in which he quotes directly some passages from the work of Numenius On the Good. My goal in this article is to show that Numenius conceives the third God not as the cosmos in a material sense, but rather as the rational principle which rules the universe. In this respect, the discursive intellect and the divine nature of the cos- mos seem to fit well together. The main question, however, concerns the possibility that Numenius understands the presence (or the identification) of the cosmos with a World Soul. My purpose is to show that even though Numenius does not define the third God explicitly as a “Soul”, its rational principle works as a Soul. Finally, I try to show that this conception of third God by Numenius lays the ground for the Plotinian concept of the Third Hypostasis. (shrink)

Moving from a cinematic reinterpretation of Borges’s Library of Babel, I attempt to provide a new answer to the old ontological question: “What kind of being is a film?”. This answer, which takes into account the coming of digital era, is developed through a comparison with Carroll’s philosophy of motion pictures. While discussing, criticizing and trying to complete his theory, I will examine the concept of a film under four different aspects: as a material object, as an ideal object, as (...) a mental object, and as a social object. Finally, our ontology of film will be applied to clarify some traditional theoretical dualisms: i.e. film vs. reality, film vs. narration, film vs. discourse, film vs. art. (shrink)

Leibniz participates in a quite important thought tradition of christian Europe, that of concordia between Christians, or between religions. With him this heritage is universalised: the globalization of concordia gives birth to Leibniz’s harmony of universal truth, that the whole of humankind can access.