Il corpo distanziato. Accoglienza e relazioni dell'altro concreto.

[Autom. eng. transl.] The word "welcome", in whatever context it is used, refers to someone who comes from elsewhere and who relates to others who already inhabit the context it faces. It is always concrete, because it has to deal with the specificity of those who come and with the novelty it brings with it. In giving and receiving relationships, reception has an ontological priority, since the mere fact of having come into existence implies having been received in a relationship between the generators and kept in such an original relationship as to be originating. Curiously, in the era of the great declarations of human rights this fundamental acceptance is put to the test by a way of understanding the body that takes it away from the identity of the human being. Once again it is the question of disability that constitutes one of the privileged test-beds on the adequacy of our gaze on the human, whether or not it is capable of grasping the diversity of conditions that can mark its existence or whether some surprise us by making us erect theoretical defense mechanisms to avoid our common duty of mutual and asymmetrical protection of rights and care in our constitutive fragility. The reference to corporeality has been heavily modified by the technoscientific context in which and through which the body itself is read. Intertwining with the autonomous and self-constituted man of modernity, since the middle of the last century the enormous advancement of our capacity to operate on corporeality has profoundly changed the ordinary perception we have of the body itself. The advances in biomedicine and biotechnology have allowed surgical and pharmacological interventions unthinkable until a not too distant past, and together they have opened frontiers that seem to usher in a distance of the subject from its soma. One experiences his own body more and more through a technological mediation, just as that of others is often presented through the filter of information that scientific data can offer. This distancing from the body tends to make the perception of identity abstract. Among the consequences we find a transformation of the reception dynamics, because if the subject fluctuates in some abstract region with respect to his body, the perception is lost that the reception of the concrete other is always, first of all, acceptance of his bodily being, with the specificity of conditions that characterize it. In this scenario, social cohesion is profoundly changed, starting from the family, that first form of socialization in which everyone faces existence. On the one hand, what Habermas calls reserve generation - for which the acceptance of the child is subordinated to a qualitative standard - becomes practice, on the other where an evaluation error has prevented the implementation of this reserve, the existence of a child with a disability comes to be held up as culpable damage that should be socially stigmatized and financially compensated. The mechanism of desomatization of identity leads to the paradoxical result of defending an equality of principle precisely through a de facto discrimination based on the bodily condition. The recovery of the body highlights, among other things, the relational dimension of our identity, starting from the fact that we are generated. We are also our relationships. For this reason, a concrete reception requires considering the other not only as an individual, but also with and in his relationships. Capacity theory, which fits well with the biopsychosocial model of disability, can then be declined also in the family as a whole relational, thus opening up new scenarios of authentic care and social cohesion.