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San Simeone fu un monaco bizantino di origine siciliana che concluse la propria vita a Treviri, dove la sua memoria è venerata dall’anno della sua morte (1035). La storia della sua vita mostra l’intensità dei processi di comunicazione tra la Chiesa latina e la Chiesa bizantina agli inizi del secolo XI, ed è presa come il punto di inizio di uno studio sulla configurazione del sistema giuridico della Chiesa latina tra la fine del primo Millennio e i primi decenni del secondo. La ricerca concentra quindi l’attenzione sull’esperienza istituzionale della «Chiesa imperiale», articolata intorno ai due poli dell’impero e del papato. L’ideale ecclesiologico e politico di collaborazione fra potere civile e potere ecclesiastico trovò esplicazione nelle iniziative di riforma ecclesiastica promosse da imperatori come Enrico II ed Enrico III e sostenute da alcuni fra i migliori Pontefici della prima metà del secolo XI. Alcune collezioni canoniche della prima metà del secolo XI si impegnarono nello sforzo di selezionare e coordinare le fonti del diritto canonico al fine di assecondare i propositi di riforma della vita ecclesiale.

Generally men and women bind themselves driven by what they call love. Creative and identity renewing exaltation, revolutionary force which suddenly makes the insipidness of one’s life visible, love is a profound emotion. The transition from love to loving, from love as pure emotion to active love in relationship, marks the difference between lovers of yesterday and lovers of today, over time and societies, highlighting the social form of intimacy. What, then, is the “form” of contemporary love? Do the risks that characterize today’s intimate life mean that love has now become emptied of meaning, sucked into the semantic code of a ‘light’ and ‘inconsistent’ love, as Bauman seems to want? Or is there another interpretative possibility, on the line that runs from Luhmann to Giddens to Beck? Paradoxically, is it perhaps that love seems to have no meaning because it has ‘too much’ meaning? In the framework of the relationship between Systems Theory and Intimacy Sociology, the paper addresses these questions, revisiting to this purpose the morphogenesis of love in the transition from solidarity without choice to solidarity without sharing.

Given the obsolescence of a linear, homeostatic and reductionist worldview unable to face current social discontinuity, the laceration of a stable universe of expectations marking world scenarios, this paper argues the heuristic power of System Theory in understanding and managing, by emergence, circular causation between system and environmental and micro-macro co-essentiality conceptual frameworks, social integration crisis in our culturally differentiated and globalized western modern societies. The discussion on normative multiculturalism validity (in particular neo-communitarian multiculturalism) and, therefore, on sufficiency of procedural foundations as device of cultural difference integration and social cohesion is controversial and far from reaching a turning point. To get out of this impasse and support policymaking processes able to face social integration crisis, the paper argues to bring the debate on complexity epistemological plan. Systems Thiking could give new lymph to current debate, hooking it to a safer ground, made so by new acquisitions on systems' working and evolution mechanism. So, Complexity language intervenes fruitfully to justify the caution with which normative multiculturalism is believed that should be considered, by anchoring this caution to configuration of a society projected to dangerously visit that range of maximum differentiation among its components which should be avoided being identified as the range of disorder and ungovernability. Not only, in the emergence logic, integration is just one of the many possibilities to which self-organization process being initiated by processes of signifying of recognition policies is open, but sociologically there are even theoretical reasons to believe that in itself the same functionalist device is such as to make this possibility little probable and does not lead where it promises. How to reduce complexity' how to fill up this relationality deficit that normative multiculturalism institutes and avoid the risk of a society unable to regain order with coherence? The Complexity framework is where the whole debate must be kept. Here, the integration proposal of pluralism and interculturalism can gain greater meaning, avoiding the risks of mono-culturalism, on the one hand, and social balkanization, on the other hand.

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