The value of a civilization can be measured by the support that it lends to the most vulnerable part of the population. The activity of voluntary work is expressed in the protection of health and the environment, the assistance and social integration of persons with disability, the promotion of rights of the elderly, existence of a network of relationships of solidarity, intervening in situations of real need of the most vulnerable.

The work of Modavi, as a whole and in every single action, aims at removing the causes of social problems.

The Modavi focuses on social problems from the root, only in this way, the actions of social promotion will be very effective in eliminating social tensions.

At the heart of our vision of the world is the human person, always considered as an aim and not a toll of politic.

For these reasons Modavi defends the dignity and quality of human life in all its aspects: from childhood to senility, from environmental safety to solidarity between peoples, always through a model of virtuous life.

Everything was put seriously in question by the positivist philosophy that has almost entirely reversed the order of values on which our society was structured. The pursuit of progress at all costs has subordinated the individual to economic system. Hence also utilitarianism, that people can also be judged in the categories of useful and useless, with the obvious social consequences that have become historical. Progress is not an aim in itself, it must necessarily be accompanied by the reference of values higher and more important than profit and material wealth.

A conception, which keywords are solidarity, selfless, courage to “get one’s hands dirty”: simply cleaning up a park or bringing aid to a nation torn by war.

We are aware, as Gaber said, that “ if we could eat an idea we had our revolution”. What we want to oppose prevailing selfishness and utilitarianism is a new chivalry in the highest and extremely practical sense, a troop of men who fight selflessly in defence of the weak for the assertion of a code of conduct and superior to any foreign market logic and exploitation.

What better definition of volunteer?

While in one hand volunteering comes as job performance (albeit free), as a services provider, as an attempt to provide, as an attempt to provide answers to urgent practical nedds, in the other hand it appears as a manifestation of relationality, as a symbolic expression of needs for participation, selfrealization, identity.

Volunteer beomes a sort of border land in which service function and the political process tend to penetrate and produce a new social action. The distinctive character of this action is not the mediation between the political and social areas, but rather the search for a report through other form of representation, different from the traditional ones.

Timing, rhythms, the economic system that structure our social system tend to model an alienated individual, not aware of the complexity of reality in which he lives and dependent on the models imposed by means of mass communication. The sense of participation, commitment and concern for collective problems in the past was satisfied by the action of movements and political parties. Today we an say that the overwhelming feelings towards the political and institutional world are disappointment and distrust.

In this vacuum operate the volunteers activities to create a new space in which the individual can identify his relationship to others and reclaim their own sense of sociability.

This new feeling of belonging is manifested in the experience of volunteering on two different levels. The first concerns the group of volunteers who share not only a universe of value but also the experience and the participation in common action. The second is aimed, of course, the relationship with “the other”, whether a child in difficulty, an ex-convict or a foreigner. The volunteer experience proves, therefore, essential not only for those categories that directly benefit from initiatives and practical help but, especially when the operators are young people, they recover a status of full and informed citizen.

The human person can not be identified only with one its dimension of life, it is both sender and recipient of a long series of social needs. For this reason, the Modavi pursue the integral development of whole man and all men.

We need more humanity among people. Crumbled by gears of the modern world, are disappearing even human relationships, the real facts of looks, speech and physical contact with each other.

People are closed in themselves to take refuge in virtual world that produces loneliness and selfishness. It seems evident that, in comfort and discomfort, people are more and more alone. Modavi wants to reconstruct the social relations from the family, irreducible element of society, the smallest unit that can operate autonomously, and promote altruism to defend those who can not do it alone, reshaping a necessary reshaping communitarian dimension.