conscientious objector who died in exile in Switzerland), and some components that Fortuna defined in his essay to be integral parts of the Kantian criticism (for the primacy of the moral law), idealism (Hegel, Benedetto Croce, Giovanni Gentile), Marxian analysis and Gandhian spirituality. To these elements, the political scientist and philosopher Norberto Bobbio (1984) added the influence of Giacomo Leopardi (poet and writer) and Giuseppe Mazzini (politician and philosopher). Capitini, as he wrote in his 'Letters of Religion', published posthumously in the book The Power of All, to escape the trap of traditional religions and to form his own ideas of religion and inspiration for his deeds, he was forced to go back 'to the teachers of religious life'. that he identified with Jesus Christ, Buddha, St. Francis of Assisi, Gandhi and Mazzini. For Capitini, it was necessary that the religious dimension of each person was translated into concrete action in public life. His engagement in politics was always astute and constant, while not wishing to have any specific affiliations with political parties. The first example was his rejection of the fascist card and then his fight against Fascism. At the end of the World War II, he wrote the Manifesto of the Liberal Socialism, together with the philosopher and political scientist Guido Calogero. Their effort was to combine the best ideas of the liberal school with those of socialism. While he did not choose the path of party politics Capitini undertook an intense political life, gaining experience at the Centre for Social Orientation (CSO) and by making decisions in the field of education and pedagogy for a free and non-confessional public school. The author of this essay considered the most original contribution of Capitini to society and to the intellectual world that he attended, was the concept of 'open religion'. It was an idea so cool and innovative to be rejected and regarded with suspicion from the beginning. With the concept of 'open religion' the philosopher of Perugia wanted to introduce radical changes to the dogmas and practices of traditional religions, and wished to build bridges between Western philosophy and Eastern schools of thought (especially Buddhism). Finally, Capitini wanted to transform society by focussing on the spiritual and material needs of persons, also taking into account their libertarian and egalitarian pressures. Nonviolence is the main instrument of change, becoming a lever of social change in the path of improvement