This monograph presents the results of the Global Civic Education research project. Transforming global citizenship education into practice through civic education (GloCivEd), a project of significant national interest funded under the PNRR. The research, coordinated by the University of Bologna (PI M. Tarozzi), had two objectives: to analyse how global policies on Global Citizenship Education (GCE) are incorporated into the educational policies of Italian schools and to investigate whether and how global citizenship is integrated into upper secondary education through Civic Education, reintroduced as a compulsory subject by Law 92/2019. Based on these analyses, the project aims to propose an interpretative framework to support the introduction of GCE into school practices.
The GloCivEd project was divided into three areas of research, coordinated by three Local Research Units:
The first area, coordinated by the University of Bologna (PI M. Tarozzi), analysed the academic definitions of ECG and the global, regional and national policies that guide its implementation in the Italian context.
The second area, conducted by the University of Foggia (coordinator I. Loiodice), investigated the representations, beliefs and practices of secondary school teachers with regard to ECG and its integration into civic education.

The third area, coordinated by Roma Tre University (coordinator M. Catarci), explored students' experiences and learning, analysing the impact of ECG themes and approaches on their civic engagement.
The articles contained in this issue analytically report the results of the surveys conducted by the three research units.

Essays by: Giuseppe Annacontini, Lavinia Bianchi, Aurora Bulgarelli, Alessandra Casalbore, Marco Catarci, Daniela Dato, Francesca Gabrielli, Giuditta Giuliano, Manuela Ladogana, Isabella Loiodice, Marcella Milana, Valerio Palmieri, Ilaria Paolicelli, Annalisa Quinto, Veronica Riccardi, Lisa Stillo, Massimiliano Tarozzi, Luca Vittori.

It was at the dawn of the 19th century that Goethe's Wilhelm Meister conventionally marked the birth of the Bildungsroman, the novel of formation, although Redfield repeatedly emphasized the difficulty of defining this literary category in a clear and rigorous manner. This does not detract from the charm and significance of the many expressions of the Bildungsroman, which, in addition to the pleasure of reading itself, also offer the experience of challenge, growth, and transformative learning.
The pedagogical value of this form of writing is evident, as is its transformation in response to social, cultural, imaginal, and, above all, media changes. This defines the scope of interest for the new issue of MeTis, which invites reflections and contributions that can interpret the pedagogical value of narrating stories of formation both traditionally and innovatively. It seems clear to us that we are on the threshold that unites and separates classic and avant-garde narratives of formation, an issue we consider important to explore from a pedagogical perspective.

How can we resist violence and persist in counteracting it, and indeed, expand the power and spread of education in the multiplicity of places of life and experience? How can we "enter" the mechanisms of construction of stereotypes and prejudices to try to deconstruct them, opposing them with logics and practices of real knowledge and mutual understanding?

Starting from an in-depth study of the construct of "difference," the authors are asked to explore the real possibilities of rewriting the relationships between genders, cultures, ages, and psychophysical differences. They should propose forms, languages, and contexts through which educational action can promote respect and recognition of all forms of otherness.

The latest data from the Democracy Index, edited by the Economist Intelligence Unit's, returns a patchy world map where only 6.4 percent of the world's population involved in the survey lives in contexts that can be considered “fully democratic”.

This obliges researchers to take a careful epistemic-methodological posture, marked by the analysis of the historical-material conditions of education, in order to derive the pedagogical patterns (explicit and implicit) that guide the formation of the imaginaries, ethical tables, and formae mentis of childhoods.

What does it mean “the childhood of dictatorships”? what childhoods are born and have been born in dictatorships? what “childhoods do dictatorships communicate”?

Can anyone live without work? Work is a common good, isn’t it?
It has been years since a famous volume by Rifkin titled “The End of Work” and Aronowitz's “Post-Work Manifesto” which envisioned a new society in which we work to live and do not live to work. While on the one hand, this increases complex phenomena such as unemployment and the substitution of machine for man, paradoxically, on the other, open up possibilities for rethinking the relationship between life and work, even to the point of considering the possibility of working less to live better.
This possibility, which, in the twenty-first century, especially in the post-pandemic era, has found its most extreme manifestation in the phenomena of great resignation and quiet quitting that tell of men and women willing to give up a secure job, to “work less” for quality work or to “distance themselves” and give new meaning to professional activity in order to recover and not lose the dignity of the subject-person and the quality of life.
But can one really live ”without” working?

The importance of the function of scientific dissemination in contemporary society cannot be ignored. In recent years this practice, with a high educational value, has changed media and face in an impressive way, by the use, with increasing effectiveness, of information tools, which are increasingly used, especially by the young and very young people, to “get an idea” of the world around them.
The increased flow of information has naturally multiplied the risks and opportunities inherent in scientific dissemination, re-proposing age-old problems that urge pedagogy to promote a critical and problematizing habitus with respect to both the fruition of mainstream content and its production for the broad audience of users.

The topic of war and the consequent urgency of peace is tragically topical today and is accompanied by extremely varied and too often mutually contradictory positions.
The comparison with the materiality of the destruction produced by wars makes it extremely difficult even to problematize in a constructive form projects and paths of peace education, but precisely for this reason it is the task of pedagogy to “promote” and “work for” peace, starting from the unraveling of the explicit and implicit devices, pedagogical–didactic in nature, that make the structuring and sustainability of its desirable being fragile.

It's been ages since the contemporaneity has urged us to pay attention to the transformations that are crossing bodies because of the cultural, scientific and technological changes.
Regards to these transformations, what is the importance of the process of hybridization of identity otherness, male and female, natural and artificial that crosses the body, in the construction of identity cover? What is the space for innovation for the knowledge? How is possible to change the relationship between pedagogy and other sciences?

The birth of the family, as institution, is lost in the mists of time but - in our opinion - its unaltered fundamentality is based right on the ability to change, adapting creatively and constructively with respect to its own era and historical, social and cultural belonging. Marked, for better or for worse, by the transformations of its time, it is still called today to question itself to be the foundation of a society, in various ways defined as "liquid" (Bauman), "risk" (Beck), "fragile bonds" (Sennett).
If we think, as Donati stated, that "the family is the relational order of reality, made up of individuals but above all of relationships", pedagogically it is then worth returning to reflect on the idea of "the family as a source of relational goods (and evils) for itself and for the community".
Without forgetting the classic studies of the seventies, such as those of Horkheimer and Cooper, who had denounced the "disappearance" and "death" of the family but, at the same time, capitalizing on its ability to be able to cross the troubles of the crisis while maintaining its generative meaning, first of all, of affections, emotions, feelings, relationships in turn the foundation of thoughts,  of ideas, of values.

On the occasion of the 100th anniversary of Paulo Freire's birth (Sept. 21, 1921-2021), events celebrating his work and the fruitfulness of his thought multiplied around the world. The universal projection of this philosopher and pedagogue gained worldwide recognition, not only for the intrinsic value of his works, now translated into numerous languages, but also and above all for his role as a "pathfinder" for the education of the future. A future that reflects a different education, rooted in the principles of emancipation, rights, economic and social justice, participation, respect for nature and living beings, political redemption of minorities and planetary citizenship.
Collected in the volume are essays by Silvia Maria Manfredi, Silvio Premoli, Heinz-Peter Gerhardt, Andrea Mulas, Afonso Celso Scocuglia, Silvia Maria Manfredi, Mariateresa Muraca, Eunice Macedo, Gisella Vismara, Francesca Aloi, Vito Minoia, Jarina Rodrigues Fernandes, Paolo Di Rienzo, Luiza Cortesão, Antonella Cuppari, Sara Bornatici, and Nicola Andrian.

How accustomed are we to grasping the "collateral beauty" of things, events, and experiences, even the most disruptive and dramatic ones, those that expose us to disorientation and defeat, isolation and renunciation? How much and in what way can it be possible to treasure the dramatic eventualities that, often suddenly, strike individuals and communities, learning to seek beauty in catastrophe, design in defeat, solution in dissolution? That is, by learning to transform pain into growth, loss into new opportunities, social isolation into rediscovery of forgotten or taken for granted emotional relationships?
This issue of the Journal reflects on the role of pedagogy in giving value to that "collateral beauty" that formation can activate.

No culture or society can be or live without stories, both the official ones, which are witnesses from the primary sources and preserved in scientific manuals and essays, as well as the widespread ones, lost in the stored traces, often in the deep, of the iconography, of the languages, of the imaginary, of the behaviors, the chronicles that, full immersive, host eache ones’ daily life.
With this Call, MeTis wants to present studies and researches relating to the different methods to convey and to build explicit and implicit stories and narratives that act, more or less intentionally, on the definition of the different identities of the subject, child and adult. MeTis will be accepted works that investigate, theoretically and/or practically, the material and immaterial devices which have acted or act for the conservation and activation of the historical memory of events, characters, principles and values through the broad set of old and new media that over time have been organized in different social and cultural contexts.

Is it possible, in a historical phase carachterized by the predominance of neoliberal logic, to discover a generative and transformative link between pedagogy, economics and education? It is possible to mediate between the risks of an economy oriented towards individualism, narcissism, personal profit and the possibilities of another economy, humanist and supportive, which recovers the etymological value of the oikos, a warm image of managing a common good, sharing and "being together for"?
The commitment, also pedagogical, is to re-establish the substantial link between economy and society, claiming a subject-person-centered approach to development that is combined with both outdated and emerging issues such as happiness, well-being, hope and the community. All this in the belief that it is possible to  modify families, schools, universities, businesses, organizations into "yards of hope" to build other ways of uunderstanding economy and progress, to tackle, in the words of Pope Bergoglio , the "culture of waste", to give voice and dignity to those who do not have it, to propose new personal and community lifestyles.

In the last decades media represented, and still today represent, the privileged tool for disseminating information, comparing and discussing cultural models, supporting and guaranteeing public debate and  the processes of democratization of society. However, this "mandate" has increased in complexity over time, becoming, simultaneously and contradictory, a tool able to manipulate public opinion, above all for  pervasiveness and extension, in time and space. This made difficult the identification of the boundary between conditioning and freedom of thought and choice.
In this scenario which is the role of education? How can education help women and men to discover the potential and pitfalls that are hidden, first of all, in Internet? and, how to educate to the correct use of information and media communication as a real exercise of active citizenship?

I bambini di Milano sono i suoi più piccoli cittadini e i servizi educativi sono il luogo che la città offre loro per crescere e, ci piace pensare, per costruire una “attitudine” alla cittadinanza.
Milano è aperta e plurale, qui si incontrano stili e culture, in modo inclusivo. Anche nei servizi all’infanzia tutte le diversità sono accolte e valorizzate, perché ogni bambino è unico e diverso dagli altri. Si sperimenta una piccola comunità, che poi dovrà crescere. Si vive la relazione e il dialogo, che si nutre di diversi linguaggi. Si coltiva la curiosità e la scoperta dei luoghi stessi della città.

“Words are stones, they can be bullets. We must know how to weigh the weight of words and above all to stop the wind of hatred that is truly atrocious. It feels palpable around us” (Camilleri).
It is the paradox, the one pictured by Camilleri, of an “immaterial and invisible palpable”, of a “quid” made of the same substance as what keeps us alive - the air we breathe - and which, however, can reach kill. Pushing fragile young people to decide to end their lives; abandoning women, children and adults adrift at the mercy of the waves; transforming freedom of speech into “freedom to kill”, to hurt, to offend and to accuse; responding with violence to the violence of the word, of prejudice, of the ghettoizing stereotype, of forced tolerance, of the suffered and agitated fear.
It is not just a matter of racial, xenophobic and ethnocentric hatred. It is a problem of incitement to hatred against the “difference”, which is characterized by the use of expressions that spread, incite, promote and support reductive and denigrating representations. To the point that the prevailing risk is hate habits, the addiction to the “banality of evil” and to injury. It is a question, then, on the risk of abandoning men and women to a cognitive, emotional and ethical training - collusive and intolerant, to a structuring of mental maps that shape into hate the style to connect the internal world and the external world.

“No one ever told me that grief felt so like fear. I am not afraid, but the sensation is like being afraid. The same fluttering in the stomach, the same restlessness, the yawning. I keep on swallowing. At other times it feels like being mildly drunk, or concussed. There is a sort of invisible blanket between the world and me. I find it hard to take in what anyone says. Or perhaps, hard to want to take it in. It is  so uninteresting.Yet I want the others to be about me. I dread the moments when the house is empty. If only they would talk to one another and not to me” (C. S. Lewis, A Grief Observed,1961).
There are sudden openings of emptiness. Thus, a complex, disordered, confused, fearful horizon appears and, as Lewis wrote, takes off words, thoughts and relationships. A horizon that modifies our way of seeing and perceiving the world, halfway between the perception of a finite, limited, mortal humanity and the (sometimes contrasting) desire for an infinite, however it manifests itself and is understood. The question posed, then, takes the form of the following question: how to grow and help grow (this is what education is all about) also through the governance of one's own finitude-which cannot but admit even suffering, detachment, loss-and, in this way, achieve that wisdom capable of giving meaning to life and nurturing hope for the future?

The prominent role played by human capital in the information and knowledge society (White paper on education and training - Towards the Learning Society, 1995), makes timely and pertinent a reflection on the multiple forms - expressed in knowing, knowing how to do and knowing how to be - in which the semantic field of this concept is articulated. In an effort to build the basis for a promising collaboration between formal knowledge and knowledge of practice; between normalized and explicitly codified knowledge and informal knowledge marked by a tacit component of knowledge, this issue brings together contributions of theoretical reflection or empirical research related to the following themes: - historical-philosophical and epistemological reflections that help clarify the relationship between knowledge and practice knowledge in different disciplinary fields; - the knowledge/practice knowledge dialectic in knowledge construction processes; - implications of the knowledge/practice knowledge dialectic on teacher education; - relationship between formal knowledge and knowledge of practice in teaching action and curricular design; - relationship between school and work in the light of the knowledge/knowledge of practice pair; - practical-perceptual and bodily dimensions of knowledge-building processes; - social and educational role of cultural craftsmanship.

The gift is therefore a form of active resistance employed to contrast the pervasive temptations of strongly individualistic life models, that have nothing to do with the legitimate attestation of one's own identity but, on the contrary, it is mortified by the disregard of its ontologically relational, open and available nature characterized by form of free and otherness.
The gift, in the reciprocity of giving and receiving, wants to be proof of openness and trust in a humanity that recognizes itself fragile and the act of giving the coherent ways, to face up with the transformations and opportunities of the present time and to preserve the "staying humanity".

Carlo Maria Martini, in his Travel in the Vocabulary of Ethics, writes that: "The ‘common good’ is composed of two words: good and common. ‘Good’ stands for the compound of the things that we yearned for ourseves and for people we are tied to. ‘Common’ comes from Latin cum munus that means a task done together, fulfilled together." Then, the common good is what is the heritage of all or, even better, what guarantees and encourage" well-being and human progress of (for) all citizens".
By expanding this definition, in a conversation on RAI Philosophy, Stefano Rodotà underlined that common goods express the inalienable rights "which do not coincide either with private property or with State property", including the right to life and also the right to knowledge, specifically, on the net. So the net is one of the last-generation common goods that - unlike the past when relationships were still confined by space / time variables - is today "a good that involves sharing and active participation in production of knowledge. This involve that it can not be privatized or restricted".
The common good is, in general, a concept-system of values that refers to a humanism that can not fester in personalities, and which requires a re-reading in the ecological and g-local key of the phenomenology of man-to-world relation, recalling not only the principle of justice but also that of solidarity.

According to Bauman, the collapse of ideologies, the consumerist dynamics, the myth of control led to a disorientation and a permanent uncertainty (of "liquidity") condition that has affected all areas of life and experience of the subject including, in our opinion, surely the labour market.
The intent of the issue is, therefore, to trace analyses and pedagogical proposals that, without neglecting its criticalities, know how to draw the "good face" of work: work that is first and foremost decent, but above all capacitating and self-actualizing, that work that the Ilo (World Labor Organization) defines as decent, that is, good and healthy, that does not inhibit but rather enhances the creativity of individuals and organizations. The proposed essays and materials traverse the relationship between pedagogical knowledge and training-work, from the perspective of lifelong, widespread and deep learning (lifelong, lifewide, lifedeep). This is starting from the awareness that the idea of education for work is powerfully transforming, also conditioned by a Europeanist push (OECD for example) that calls for promoting employability and self-placement of young people in a society in which work, more than finding it, must be learned to seek it, invent it, redesign it, govern it in a critical, constructive and creative form.

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Isadora Duncan knew communicate effectively both with the body and with the words. It 's still a famous phrase attributed to her: "If I could 'Say' what does that mean, I would not need to 'dance it'. "Bateson, expert in "cutting-edge frames," has used this quote to indicate how, languages, arises between the conscious and unconscious epistemological.
The dynamic between said and not-said characterizes the difference between the several ways to translate the thought (literary, iconic, music, mimic gestures and so on). Different ways that tell a life that can never be made completely explicit. The various languages 'May' thus express what for other languages is unspeakable. And this is thechallenge posed by this call.
The challenge is to integrate the form of the essay, which is the classic way to produce knowledge in educational and teaching science, through the use of other linguistic forms. If traditionally the educator is recognized by the scientific community as one who produces pedagogical essays, it is possible to think so even when, for example, he paints, writes poetry, takes photographs, dances in the context of the pedagogy?

For many years by now there is a scientific literature that analyzes the importance of the narrative in the construction and definition, permanently unfinished, of the existential biography. Twenty years after the publication of the book “Raccontarsi. L’autobiografia come cura di sè“ (1996)  by Duccio Demetrio, the narrative practice continues to appear as the most natural occasion through which to shape existence. Resorting to oral code and / or written, in introspective and / or social, key individual and / or community, with words, sayed, listened, represented, thought.
Each stage of life can be, in this sense, transformed by chance / ability to rebuild through storytelling, own existence. There is, in fact, a  thread that binds moments and different events to restore appearance and consistency even at seemingly broken lives. The narrative approach is particularly used in training experience and reveals its educational function with various stakeholders and in the multiplicity of contexts in which you are using: with children, with adolescents and young people, with adults and with seniors; at school as at workplace in educational and care services, as in places of political and cultural participation; in public spaces as in private ones. The required contributions will point out the importance of education of the narrative practice, placing at the center of the training intervention just the  stories, the biographies of all the actors who act in daily educational situations, in formal contexts and that, often intertwined with each other, give rise to unusual life stories, not only of people, but also of contexts: social, cultural, professional.

The global and widespread immersion in the sea of multimedia communication represents a generalized and established reality. In this communicative sea, with increasing frequency, there is the impression that a "news story" is taken up and edited over and over again in a manner proportional to its tragic nature, with the effect of overshadowing the informational intent, to the sole benefit of "sensationalist" and "spectacular" aspects. Thus chasing the audience imperative - sometimes with the false naiveté of those who declare the right to information and transparency as absolutes that end up conflicting with personal, community and social rights - which ends up having the effect of a progressive loss of the ability to "participate" in the problems, suffering and often tragedies of others. Inevitable consequence is to engender a kind of "narcosis" of minds and consciences with respect to the pain represented. A pain that sometimes becomes gossip, when it is the performers themselves who make themselves the primates of a show in which they compete for the role of main protagonists in blows of interviews, pictures, and pseudo-scoops. The many egregious cases of recent years highlight the lability of the boundary between the right to information and media jackals, between participation and curiosity, between investigation and gossip. They pose, as well, pressing questions of an educational and ethical nature, at a time when they urge serious intervention in the management of multimedia communication precisely in order to avoid that emotional numbness that, little by little, weakens both the ability to "think" and the ability to "feel" the lives of others, as if media overexposure gradually makes one insensitive to tragic events or indifferent to the many broken lives that have different skin, language, faith, culture from one's own. Or, they are simply not us. In this issue we collect reflections on the issue of "spectacular communication" and on possible interventions of an educational and formative nature that can contribute to making the human dimension of communication visible, in a society that cannot escape the most accelerated and evolved forms of the latter but that, at the same time, must know how to govern it in function of the human and not "against" it.