The issues of this essay concern whether there are ways of experiencing time that are specific to narration and whether such ways can also be applied to the experience of time in reflection. In order to tackle these issues, we shall compare and contrast the experience of time in life with both the temporal experiences of narration and the temporal experiences of reflection. We shall begin, then, with a discussion on what the “experience of time” is, in the attempt of (...) providing a theoretical framework for our inquiry on narrative and reflective temporalities. (shrink)

Pitch is an audible quality of sound which can be explained not only in terms of strong correlation with sound waves’ properties, but also by a neat correlation to the properties of the sounding object. This seems to be in favour of the theory of sound labelled “distal view”, according to which sound is the vibration of the sounding object.

The method of contrast is used within philosophy of perception in order to demonstrate that a specific property could be part of our perception. The method is based on two passages. I argue that the method succeeds in its task only if the intuition of the difference, which constitutes the core of the first passage, has two specific traits. The second passage of the method consists in the evaluation of the available explanations of this difference. Among the three outlined options, (...) I will demonstrate that only in the third option – as we shall see, the case of the scenario that remains the same but is perceived in two different ways by the same perceiver – the intuition purports a difference that posses the necessary characteristics, namely being immediately evident and extremely complex and multifaceted, which determine its tensive nature. The application within auditory perception of this third option will generate two cases, a diachronic one and a synchronic one, which clearly show that we can auditorily perceive causality as a link between two sonorous episodes. The causal explanation is the only possible explanation among the many evaluated within the second passage of the method of contrast. (shrink)

The concept of agency is of crucial importance in cognitive science and artificial intelligence, and it is often used as an intuitive and rather uncontroversial term, in contrast to more abstract and theoretically heavy-weighted terms like “intentionality”, “rationality” or “mind”. However, most of the available definitions of agency are either too loose or unspecific to allow for a progressive scientific program. They implicitly and unproblematically assume the features that characterize agents, thus obscuring the full potential and challenge of modeling agency. (...) We identify three conditions that a system must meet in order to be considered as a genuine agent: a) a system must define its own individuality, b) it must be the active source of activity in its environment (interactionalasymmetry) and c) it must regulate this activity in relation to certain norms (normativity). We find that even minimal forms of proto-celular systems can already provide a paradigmatic example of genuine agency. By abstracting away some specific details of minimal models of living agency we define the kind of organization that is capable to meet the required conditions for agency (which is not restricted to living organisms). On this basis, we define agency as an autonomous organization that adaptively regulates its coupling with its environment and contributes to sustaining itself as a consequence. We find that spatiality and temporality are the two fundamental domains in which agency spans at different scales. We conclude by giving an outlook to the road that lies ahead in the pursuit to understand, model and synthesis agents. (shrink)

Can Marxist-Leninist philosophy disregard dialectical materialism, the analysis of material and social contradictions, the need to overcome and resolve them in the service of revolutionary transformation? ‘Does the lecturer acknowledge that the philosophy of Marxism is dialectical materialism’, as Lenin asked Bogdanov one day in May 1908? What had 'official Soviet Marxism' really become, capable of combining ideological dictatorship with militant philosophical ignorance, in turn justified by the achievements of modern science, skilfully used as an instrument of domination and preservation (...) of the established order? How can one conceptually dominate reality and its contradictions, knowing well that knowledge is never neutral but is class-based? These questions are answered by Evald Ilyenkov, one of the greatest Marxist philosophers of the 20th century, re-examining Lenin's Materialism and Empiriocriticism at the end of the 1970s with a text entitled Leninist Dialectics and the Metaphysics of Positivism, still unpublished in Italy, and identifying in the revolutionary leader an exceptional theoretical ally. Just as Lenin had had to fight the attacks promoted by the theories of Bogdanov, who approached the empirio-criticism of Mach, Avenarius and Berman, seeing it as dogmatic and reactionary materialism directed against the natural sciences, so Ilyenkov fought against the penetration of positivism into Soviet politics and philosophy, criticizing the rejection of the dialectic only functional to the technocratic project of building 'socialism' in the Brezhnev era, a disguised heir of the empirio-criticism denounced by Lenin as the natural metaphysical conclusion to the logic of positivism. (shrink)

Frente a quienes sostienen una incompatibilidad entre historia de la filosofía y filosofía, en cuanto plantean una disyuntiva entre una práctica descriptiva y una argumentativa, en este trabajo nos proponemos mostrar, examinando la labor histórico-filosófica de Aris- tóteles, que esa disyuntiva no es excluyente. Para ello, en primer lugar, examinaremos algunos pasajes de su obra en los que ofrece indicaciones metodológicas que permiten comprender la doble función que cumplen las exposiciones críticas de los filósofos precedentes en la constitución misma de (...) su filosofía. En segundo lugar, ilustraremos el tipo de argumentación aristotélica a través del análisis de las críticas que dirige a las Ideas platónicas como causas. Contra Platón, Aristóteles establece que, para dar cuenta de la ingenerabilidad e incorruptibilidad de las formas, no es necesario caracterizarlas como entidades separadas de la materia y del movimiento. Basta asegurar la eternidad de la forma a través de su reproducción en otros individuos de la misma especie. Tal análisis nos permite concluir, finalmente, que filosofía o historia de la filosofía constitu- yen una falsa disyuntiva en Aristóteles, por lo que el examen dialéctico de las doctrinas precedentes es un método adecuado de indagación filosófica. (shrink)

‘No-fault unbelief’ can be named the view that there are those who do not believe in God through no moral or intellectual fault of their own. This view opposes a more traditional one, which can be named ‘flawed unbelief’ view, according to which religious unbelief signals a cognitive or moral flaw in the non-believer. Since this charge of mental or moral flaw causes a certain uneasiness, I oppose the former view, i.e. ‘no-fault unbelief’, with a strategy that has nothing to (...) do with the latter. I assume that ‘no-fault unbelief’ is correct and show what consequences follow for both unbelievers and believers. I conclude that the assumption in question is superficially beneficial but deeply detrimental to unbelievers, and by contrast, it is superficially detrimental and deeply beneficial to believers. (shrink)

Aquinas’s thought is often considered an exemplary balance between Christian faith and natural reason. However, it is not always sufficiently clear what such balance consists of. With respect to the relation between philosophical topics and the Christian faith, various scholars have advanced perspectives that, although supported by Aquinas’s texts, contrast one another. Some maintain that Aquinas elaborated his philosophical view without being under the influence of faith. Others believe that the Christian faith constitutes an indispensable component of Aquinas’s view; at (...) least when Aquinas focused on those statements that, though maintainable by mere reason, belong to the Christian revelation. In this essay I intend to show that the aforementioned perspectives can be reconciled on the basis of Aquinas’s concept of faith. If we do not limit ourselves to considering faith as the assent to the revealed truth, but also look at what leads the believer to assent—i.e., charity that unites the believer with God and is gratuitously conceded by God himself—then the relation between faith and reason appears to be twofold. On the one hand, the truths of faith cannot participate in the rational inquiry, because according to Aquinas faith lacks the evidence searched for by natural reason. On the other hand, since Aquinas holds that faith is the assent to the revelation due to the love for God that is granted by God himself, the believer will take faith as more certain than intellect and science, and the truths of faith will constitute the orientation and criterion of her/his rational investigation. The truths shall constitute orientation because the believer aims to confirm by reason what she/he already believes. They will also be criterion, because in case of a contradiction between rational arguments and revealed truths, reason must be considered mistaken and the rational investigation must start anew from the beginning. (shrink)

In juxtaposition with the myth and tragedy of Ovid’s Medea, this paper investigates the possibility within the Kantian conception of agency of understanding moral evil as acting against one’s better judgment. It defends the thesis that in Kant self-deception, i. e. the intentional untruthfulness to oneself, provides the fundamental structure for choosing against the moral law. I argue that, as Kant’s thought progresses, self-deception slowly proceeds to become the paradigmatic case of moral evil. This is discussed with regard to two (...) important topics in his later moral philosophy: the doctrine of radical evil and the crucial role of the duty of truthfulness in ethics. The inquiry into Kant’s theory of conscience unfolds both against this theoretical background and in light of its historical roots in the polemic against casuistry and probabilism. This contribution closes with a brief look at the tools Kant implements to counter this tendency to self-deception in moral judgment and particularly at the role casuistry plays within his conception of moral education. (shrink)

This chapter takes the form of a discussion between the editors of this volume and Steven Lukes, one the most eminent critics of methodological individualism. The focus is on Lukes’ interpretation of methodological individualism in terms of linguistic exclusivism (i.e., naive reductionism), the multiple-realization problem, Boudon’s and Elster’s micro-foundationalist approach, ontological individualism, and the rationality of human action.

I argue against the Doctrine of Double Effect’s explanation of the moral difference between terror bombing and strategic bombing. I show that the standard thought-experiment of Terror Bomber and Strategic Bomber which dominates this debate is underdetermined in three crucial respects: (1) the non-psychological worlds of Terror Bomber and Strategic Bomber; (2) the psychologies of Terror Bomber and Strategic Bomber; and (3) the structure of the thought-experiment, especially in relation to its similarity with the Trolley Problem. (1) If the two (...) worlds are not identical, then it may be these differences between the two worlds and not the Doctrine of Double Effect to explain the moral difference; (2a) if Terror Bomber and Strategic Bomber have the same causal beliefs, then why does Terror Bomber set out to kill the children? It may then be this unwarranted and immoral choice and not the Doctrine of Double Effect that explains the moral difference; (2b) if the two have different causal beliefs, then we can’t rule out the counterfactual that, had Strategic Bomber had the same beliefs as Terror Bomber, she would have also acted as Terror Bomber did. Finally, (3) the Strategic Bomber scenario could also be constructed so as to be structurally equivalent to the Fat Man scenario in the Trolley Problem: but then the Doctrine of Double Effect would give different answers to two symmetrical cases. (shrink)

In epoca medievale si è molto discusso su alcuni concetti chiave come prova o giustificazione. La teoria della prova contenuta nei trattati di logica medievale prende il nome tecnico di consequentia, che è un tipo di ragionamento fondato sul passaggio dalla concessione (o negazione) di uno o più enunciati denominati antecedenti alla concessione (o negazione) di uno o più enunciati denominati conseguenti. Questo tipo di teoria ha avuto un correlato a livello dei singoli termini che compongono l’enunciato all'interno della teoria (...) nota come suppositio terminorum. Prende, infatti, il nome di descensus, la regola che permette la verifica del passaggio da un termine maggiore (un termine comune) ad un termine minore (che denota individui). La stessa definizione di alcune ramificazioni della teoria della suppositio è col-legata alla possibilità di ammettere o meno il descensus cioè questa "discesa" da un termine comune ad una congiunzione o disgiunzione di termini singolari. Il presente lavoro intende descrivere la teoria del descensus come un tipo particolare di consequentia mostrandone le connessioni con le moderne tecniche logiche. I trattati che si affronteranno appartengono al XIV e al XV secolo, cioè ad un periodo caratterizzato da una sistemazione della materia che li rende confrontabili con un quadro teorico unitario. (shrink)

Il volume intende presentare in una prospettiva organica la letteratura medievale sugli Insolubilia. Gli insolubili sono stati definiti come proposizioni autoreferenziali che hanno origine direttamente dalla tradizione del paradosso del mentitore. L’impostazione del presente lavoro vuole essere sia filologica che teorica in modo che da un lato si possano inserire le analisi speculative sugli Insolubilia in un contesto critico–storico più ampio che restituisca la peculiarità della trattazione medievale, e dall’altro, possa essere effettuata una analisi precisa dei tentativi di soluzione proposti (...) anche attraverso gli strumenti della logica moderna (quando possibile e non fuorviante). (shrink)

This chapter analyzes the relationship between methodological individualism (MI) and reductionism. While the latter term is mainly used in reference to MI with a negative meaning, i.e. as a synonym of a naively atomistic and non-structural approach, it is also, though rarely, used to couch MI in terms of a non-atomistic micro-foundationalism that is compatible with systemic explanations (e.g. Elster). This chapter investigates the legitimacy of the pejorative use of the term reductionism with respect to MI. Three points are developed. (...) First, the chapter argues that two different kinds of interpretation of MI in terms of naively atomistic reductionism can be distinguished: one in terms of psychological reductionism and the other in terms of semantic reductionism, the latter of which has a nominalist and an anti-nominalist variant. Second, the chapter explains why the different interpretations of MI in terms of naively atomistic reductionism are unfounded. Third, the chapter analyzes and criticizes the view that MI must be replaced by a new anti-reductionist approach understood as a middle ground between holism and MI. (shrink)

On the verge of the 1917 October revolution, Lenin reads and elaborates on the Hegel's Science of Logic, as if he were attempting to outline, from it, specific effects. Theoretical effects, because human activity is never uncoupled from the logic objective, through which the real matter unfolds and to whom each individual indissolubly belongs. Practical effects, because if Hegelian philosophy is good for the Church, for the bourgeoisie, for the capital, by changing the order of some of its factors it (...) may as well turn out good for guiding the practical-cognitive development of an urgent proletarian revolution. (shrink)

In 1931, Evgeny Pashukanis, the distinguished Soviet jurist, author of “The General Theory of Law and Marxism”, following an invitation to celebrate the centenary of Hegel’s death, published an assay entitled “Hegel, the State and Law” (Гегель. Государство и право) aimed to demistify, through a brief retrospective of Hegelian’s philosophy, its specific use, something achieved through the bourgeois ideology which, at some point in history, abandoned Kantism and its followers to embrace Neo-Hegelianism as a philosophy of domination and social control. (...) In this unpublished text, Pashukanis reflects, from a Marxist and Leninist point of view, on the ability to use Hegel as a bourgeois defense tool, when a particular society, specifically the one from the 1920s to the 1930s, began to be affected by the fear of communism and by the crises that endanger its very survival. From this angle, the capitalist interest - following Pashukanisian interpretation of Hegel - will only develop in the terms of a scientific elimination of all those subversive potentials that the economic crisis is destined to produce, thus reformulating the notions of State and Law which, in between obedience, discipline and defense of the homeland, come to assert the official recognition of the inexorably crushed proletariat in a condition in which all relations of production and social reproduction are transferred to the realm of exploitation, as its definitive subsumption to capital. (shrink)

Abstract. Following the tracks of Ryle and based upon the theory of complex systems, we shall develop a characterization of action-based consciousness as an embodied, embedded, selforganized process in which action and dispositions occupy a special place. From this perspective, consciousness is not a unique prerogative of humans, but it is spread all around, throughout the evolution of life. We argue that artificial systems such as robots currently lack the genuine embodied embeddedness that allows the type of self-organization that is (...) relevant to consciousness. -/- Sommario. Seguendo la linea tracciata da Ryle e basata sulla teorie dei sistemi complessi, svilupperemo una caratterizzazione della coscienza basata sull’azione come un processo incarnato, situato e auto organizzante nel quale le azioni e le disposizioni occupano un ruolo decisivo. Da questo punto di vista, la coscienza non è una prerogativa esclusiva degli esseri umani, ma è diffusa nel mondo naturale grazie ai processi evolutivi. Noi sosteniamo che i sistemi artificiali come i robot attualmente sono carenti del tipo di relazione con la corporeità e con l’ambiente che consente quel tipo di auto-organizzazione indispensabile per l’emergenza della coscienza. (shrink)

Why, at a certain point in history, did the regulation of human relations acquire jurisdictional status? Why did class rule take the form of an official state power? What, in the complexity of social relationships, did the formal application of norms correspond to? But above all, why did the law, here meant as a system of legal norms, turn out particularly suited to social and economic capitalist developments? From an explicitly Marxist point of view, the author explores Evgenij Bronislavovic Pashukanis's (...) "Theory of Law and Marxism" (1924), which is the first theoretical and organic attempt to define the structural goal of the law, not in terms of pure form, but in those of a system with systematic organization of production, thus revealing that the development of bourgeois law was not at all accidental but indeed essential to the functioning and existence of the capitalist production relationships. Towards this precise direction, “law, as a constituent element of production relations, is no longer defined by the traditional scheme of a mere ideological superstructure, but it is itself the very structure, already inherent in capitalist socialization, which is entirely immanent to society”. This captures the innovative specificity of Pashukanis's heterodoxy, certainly the greatest Marxist jurist of all time. (shrink)

La critica di Max Stirner, al pari di quella giuspositivistica, mirando alla dissoluzione di ogni valore assoluto, riconduce la costruzione dell'esperienza umana a un atto di volontà dell'individuo, il quale, irriducibile a ogni metafisica tradizionale e a ogni tipo di autorità ereditaria, crea e ricrea la propria esistenza e il mondo in maniera autonoma e incondizionata. In questo senso, la matrice non-cognitivistica comune sia al pensiero stirneriano che a quello giuspositivistico - oltre a denunciare il fondamento tipicamente universalistico e oggettivistico (...) del giusnaturalismo, sempre volto ad annullare il punto di vista del soggetto e a determinare aprioristicamente quali valori e quali regole di vita egli è tenuto a seguire - fornisce l'occasione per una sorprendente quanto affascinante svolta vitalistica e materialistica, "all'insegna di una ontologia costruttivista, la quale, propugnando una concezione affermativa dell'essere, mira alla distruzione dei valori esistenti e alla continua creazione autonoma di nuovi valori". (shrink)

Il 2021 segna gli ottant’anni dalla nascita di Mario Perniola, uno dei massimi filosofi italiani del secondo dopoguerra. Questo volume raccoglie interventi che esplorano la sua opera mostrandone la fertilità e sottolineando al tempo stesso la prossimità delle sue idee con le principali sfide del nostro tempo. Dall’Italia al Brasile, passando per gli Stati Uniti, l’Irlanda, la Francia, il Belgio, il Messico e la Cina, gli autori si soffermano su temi che comprendono l’estetica, la politica, la teoria della comunicazione, i (...) queer studies, il pensiero rituale e religioso, la sessualità e la letteratura, restituendo la plurivocità e l’originalità di un filosofo di respiro internazionale e più che mai attuale. (shrink)

In this paper, I critically engage with Casey Perin's interpretation of Sextan Pyrrhonism in his book, The Demands of Reason: An Essay on Pyrrhonian Scepticism. From an approach that is both exegetical and systematic, I explore a number of issues concerning the Pyrrhonist's inquiry into truth, his alleged commitment to the canons of rationality, and his response to the apraxia objection.

According to many of its advocates, one of the main attractions of Kantian moral philosophy is its metaethical innocence. The most interesting argument for such innocence appeals to Kantians' rationalism. Roughly, if moral action is simply rational action, then we do not need to appeal to anything beyond rationality to certify moral judgment. I assess this argument by reflecting on (dis)analogies between moral and logical forms of rationalism. I conclude that the Kantian claim to metaethical innocence is overstated. Kantians cannot (...) avoid substantial metaethical commitments. Or if they can, it is not their rationalism that explains why this is so. (shrink)

Sextus Empiricus associates the skeptical stance with the activity of inquiry or investigation. My purpose in this paper is to examine the Pyrrhonist's involvement in that activity because getting an accurate understanding of the nature and purpose of skeptical inquiry makes it possible to delineate some of the distinctive traits of Pyrrhonism as a kind of philosophy. I defend the minority view among specialists according to which (i) Sextus describes both the prospective Pyrrhonist and the full-fledged Pyrrhonist as inquirers into (...) truth, and (ii) the full-fledged Pyrrhonist can, without inconsistency, engage in truth-directed inquiry. (shrink)

The paper reviews a book by Massimo Modica dedicated to Denis Diderot's 'Salons' and in particular to Denis Diderot's statements about painter Claude-Josef Vernet and his "Promenade" (XVIII Century).

Recreational Drugs European Network (ReDNet) project aims to use the Psychonaut Web Mapping Project database (Psychonaut Web Mapping Group, 2009) containing novel psychoactive compounds usually not mentioned in the scientific literature and thus unknown to clinicians as a unique source of information. The database will be used to develop an integrated ICT prevention approach targeted at vulnerable individuals and focused on novel synthetic and herbal compounds and combinations. Particular care will be taken in keeping the health professionals working directly with (...) young people showing problematic behaviors regularly updated in terms of novel compounds and combinations as well. A user-friendly project website will be developed aimed primarily at delivering the information/prevention approaches, but will also be a way of communicating with project partners and relevant stakeholders (e.g. thematic forum facilities, instant messages, blogs, video chat, wikiblog, newsletters distributed via mailing list). The website will support various ICT prevention tools, including an SMS alert service. Different areas and sections will be aimed specifically at the different target groups. -/- . (shrink)

Intervista a Guido del Giudice sulla "Bruno Renaissance".

L'esistenza del commento di Alessandro di Afrodisia al De generatione aristotelico, perduto nella versione greca e nella traduzione araba, è attestata da numerose fonti arabe, tra le quali Averroè, nel suo commento alla stessa opera. L'A. rintraccia la presenza, la tipologia e la distribuzione delle citazioni tratte dal commento di Alessandro nel Kitab al-Tasrif, un'opera del corpus alchemico attribuita a Gabir ibn Hayyan. Secondo l'A., la sezione interessata dalle citazioni assembla tre diversi tipi di testi: 1) lemmi del De generatione (...) in traduzione araba; 2) frammenti lacunosi della traduzione araba del commento di Alessandro; 3) interventi di collegamento. Una più ampia discussione si trova in un saggio visibile sulla pagina "publicationslist" dell'autore: "Alessandro di Afrodisia sulle 'contrarietà tangibili' (De gen. et corr. II.2): fonti greche e arabe a confronto" in: Aristotele e Alessandro di Afrodisia nella tradizione araba, a c. di C. D'Ancona e G. Serra, “Il Poligrafo”, Padova 2002, pp. 151-189. Notasi che il testo ricostruito di Alessandro in GC 2.2-5 è stato pubblicato da E. Gannagé nella serie ACA, che però non menziona il contributo di SF, dalla cui iniziativa, dalle cui analisi e dalla cui ricostruzione integrale, svolta sul manoscritto arabo Paris. 5099, la ricerca prese l'avvio. (shrink)

A new interpretation of Hegel's reading of Sophocles's Antigone, focussing on Antigone's urge to action grounded in her religious feeling, on her facing the risk of death and the consequences of this move for her sense of self-awareness, becoming also conscious of her onesidedness in respect to Creon's (equally onesided) reasons.

As highlighted by the last IPCC report on climate change (IPCC 2022), in addition to mitigation strategies relying on technological innovation and national and international policies, a relevant way to deal with the climate crisis is through personal behaviours such as shifting to sustainable diets. Despite being described as strategies relying on individual choices, however, the need for a global dietary change is hindered by some common narratives about food that have a relevant social dimension. Among them, the most entrenched (...) and troublesome are those related to the idea of «freedom of choice» or «consumer autonomy» (Korthals 2004; Kaplan 2019), which have at their core the idea that humans should always be free to choose their foods. The realisation of a shift from the actual diets, which in developed countries has an extremely high environmental impact, to more sustainable ones, helpful in reaching mitigation targets, seems therefore to require an examination and change in the collective stories we tell about food and, especially, an adjustment of those “freedom narratives” about our relationships with it. In this paper I first suggest that freedom narratives are misleading because the right to food choice is conflated with the right to adequate (quantity and quality of) food. Then, I show that freedom narratives are too narrow because they imply a too narrow view of human rights and lack contextual depth. Novel narratives about food should therefore be broader and should offer deeper knowledge about the relationships between humans, food and the environment. In the frame of these novel, wider stories about food, individual shifts toward sustainable lifestyles will be easier, and these achievements might be able to benefit both climate change mitigation and adaptation. (shrink)

Obiettivo di questo articolo sarà presentare l’analisi fenomenologica e teoretica che Sartre propone del concetto di malafede, a partire dal romanzo La Nausea fino all’opera L’essere e il nulla. Ricostruendo il procedimento sartriano, che dall’atteggiamento interrogativo dell’uomo di fronte all’essere porta alla posizione del non-essere, giungeremo alla libertà e all’angoscia, quali caratteri costitutivi dell’essenza umana. Il tentativo di fuggire dalla libertà, a cui per Sartre siamo condannati, e dall’angoscia che da essa deriva, condurrà l’uomo sartriano all’autoinganno, ad una vita inautentica… (...) alla malafede. (shrink)

La definizione di un’etica professionale dell’insegnante e l’adozione di un codice di condotta specifico sono due elementi rilevanti del processo di professionalizzazione dell’insegnamento. Una professione si differenzia infatti da una mera occupazione per certi valori che la caratterizzano. Essi si distinguono in valori interni (determinati dalle caratteristiche intrinseche della professione) e in valori esterni (ricavati da un’interpretazione appropriata del contesto sociale e politico entro cui si esercita la professione). La relazione identifica due valori fondamentali della professione insegnante: l’uno interno, la (...) credibilità dell’insegnante; l’altro esterno, la neutralità dell’insegnante. La credibilità è ricavata dal rapporto di dipendenza epistemica che caratterizza la relazione tra insegnante e allievo. La neutralità si fonda su un’interpretazione appropriata della funzione pubblica nel contesto pluralistico della società contemporanea. Questi valori devono trovare adeguata applicazione nelle norme del codice di condotta dell’insegnante. (shrink)

This paper is a first publication on my ongoing research on the sources of the extant doxographies on Stoic ethics. It argues that there are identifiable traces of a copy-and-paste strategy in the “Outline of Stoic Ethics” generally attributed to Arius Didymus and transmitted in Johannes Stobaeus’ Anthology. The author of the Outline took extant doxographic texts and supplemented it by inserting additional material. The editing process also resulted in transpositions, omissions, and rewriting to connect the original material with the (...) accretions to it. This kind of source criticism is important because sometimes there is still an identifiable train of thought that can be restored, and the relation of parallel accounts, their sources, and the choices of individual source authors can be spelled out more precisely. (shrink)

Is it possible to establish a line of research that brings Gabriel Marcel and Jean-Paul Sartre closer together? With this article, we will positively support this idea, by distancing ourselves from the overly rigid interpretations that exclusively focus on antinomic elements sliding into a reductionist and nowadays “canonical” presentation of the relationship between these philosophers. Beyond the undeniable and, fortunately, unmediated differences between the two philosophers, this article aims to investigate their positions regarding the concept of “relationship”. In doing so, (...) we will highlight how Gabriel Marcel’s “coesse” and Jean-Paul Sartre’s “being-for-others” have numerous points of contact that place both philosophers, beyond their personal positions in the religious sphere, within the common ground of “existentialism”. (shrink)

ENGLISH: The author investigates whether the model prevalent today of an “humble reason” - based on fallibilism and epistemic humility - is the most appropriate to express the theological truth, even in the light of the debate within the contemporary theism (rational theology). To answer this question it is necessary to examine the epistemological status of “human truth” and the “truth of faith”, in order to develop a common approach to sciences, philosophy and theology. Finally, the author shows how the (...) communitarian dimension and the “choice” (a call for freedom) are inherent to theology understood as “critical faith”, whose peculiarity is to posit itself without nostalgia in the middle between fideism, rationalism and a certain relativism. From the path, finally, it emerges the proposal of a new “cristeologia”. ITALIAN: Il rapporto tra fede e ragione è la questione meta-teologica per eccellenza. L’autore si propone dunque d’indagare se il modello oggi prevalente di “ragione umile” – basato su fallibilismo e umiltà epistemica – sia il più adeguato per esprimere le verità teologiche, anche alla luce del dibattito interno al teismo contemporaneo (teologia razionale). Per rispondere a questa domanda è necessario esaminare lo statuto epistemologico della verità umana e della verità di fede, per poter elaborare un metodo comune alle discipline scientifiche, filosofiche e teologiche, capace di trovare un equilibrio tra fideismo e positivismo teologico. Dopo una breve panoramica storica dei rapporti tra fede e ragione nel pensiero occidentale (con particolare attenzione alla dottrina dei praeambula fidei), l’articolo cercherà di mostrare come, nel paradigma della verità relazionale e del fallibilismo sia necessario integrare il problema delle fonti, dell’autorità, del concetto di ispirazione e della nozione di “rivelazione”, giacché contraddistinguono la teologia rispetto alla filosofia. Si mostrerà infine come la dimensione comunitaria e della scelta (appello alla libertà) siano connaturate alla teologia intesa come fede critica, la cui peculiarità è di collocarsi senza nostalgie nel mezzo tra fideismo, razionalismo e un certo relativismo. Dal percorso emergerà infine la proposta di una nuova "cristeologia". (shrink)

An introduction to the first edition of a brief text written by Cornelio Fabro on Freedom.

Cosmovisione è un termine che dovrebbe significare un insieme di fondamenti da cui emerge una comprensione sistemica dell'Universo, delle sue componenti come la vita, il mondo in cui viviamo, la natura, il fenomeno umano e le sue relazioni. Si tratta, quindi, di un campo della filosofia analitica alimentato dalle scienze, il cui obiettivo è questa conoscenza aggregata ed epistemologicamente sostenibile su tutto ciò che siamo e conteniamo, che ci circonda e che in qualche modo si relaziona con noi. È qualcosa (...) di antico quanto il pensiero umano e, oltre a utilizzare elementi di cosmologia scientifica, racchiude tutto ciò che nella filosofia e nella scienza si riferisce all'universo e alla vita. Una cosmovisione non è un insieme d’idee, ipotesi e presupposti, ma un sistema basato su osservazione, analisi, prove e dimostrazione. Nessuna cosmovisione intende definire, stabilire, proporre, ma solo comprendere, analizzare e interpretare. Ognuno di noi costruisce e porta avanti la propria cosmovisione per tutta la vita, senza stabilire forme, come sfondo per il proprio pensiero e comportamento. Linguisticamente il termine “cosmovisione” deriverebbe dal tedesco, equivalente al concetto di“Weltanschauung”, utilizzato da diversi filosofi. Tuttavia, questa relazione linguistica non è applicabile perché contraddice ciò che proponiamo come cosmovisione. Questa parola tedesca rimanda a una visione prelogica o proto-sperimentale della realtà, con un contesto intuitivo e lontana da una conoscenza critica che non esisteva ancora al momento della sua formulazione. Senza dubbio, le cosmovisioni, nel senso in cui le intendiamo, ospitano e utilizzano questi elementi proto-sperimentali o prelogici che includono la storia, l’inconscio collettivo e tutti gli archetipi che portiamo con noi. Tuttavia, nel concetto che qui applichiamo, la cosmovisione va ben oltre questo contenuto, dapprima sottoponendolo costantemente al pensiero critico attuale e, infine, facendo dell'esperienza analitica (e non del pensiero o dell'intuizione stessa) il suo universo reale. In questo lavoro, cerchiamo di delineare una cosmovisione basata sulle realtà che la scienza offre oggi. Non proponiamo, in nessun momento, di fare scienza; o teorizzare la filosofia, ma cercheremo sempre di essere supportati da loro o, almeno, protetti da loro dalle distorsioni cognitive che abitualmente ci portiamo dietro. (shrink)

Tentativo di ridescrizione filosofica del modo di intendere la conoscenza enciclopedica, e nello specifico la natura dell'informazione enciclopedica, di seguito ai radicali cambiamenti teorici intervenuti nel '900 attraverso le tesi di Quine sull'analiticità e il declino del progetto Neopositivista. Segue una proposta di caratterizzazione dell'informazione enciclopedica che non si basa su una rigida distinzione tra enunciati analitici e sintetici, ma su di una griglia teorica più sfumata.

Per Husserl, come per Bolzano, la logica e una dottrina della sdenza. Husserl prende pero piu sul serio l'idea che le teorie scientifiche siano costituite dagli atti mentali di soggetti conoscenti. Quella che segue e un' esposizione della concezione husserliana della logica e della scienza, fondata appunto sugli atti; essa approdera a una delineazione dell'idea husserliana di «ontologia formale».

Truth is a key notion in Ockham’s philosophical reductionist program, a notion that has been the object of contrasting interpretations in scholarship. My interpretation is that, for Ockham, ‘being true’ expresses an epistemological relation, namely the one through which our mind reflects on a proposition of language, compares it with an extra-mental state of affairs, and thus ascertains their correspondence. Placing truth at a point of intersection of language with mind and reality, Ockham’s interpretation of Aristotle’s characterization of philosophy as (...) the science of truth comes to be innovative. For Ockham, philosophy is a meticulous training of interpretation of language in order to account correctly for the truth-value of propositions. (shrink)

In the 20th century, Leibniz studies flourished in Italy, as attested by the large number of scholarly articles and translations of his main works. Articles on Leibniz’s philosophy were published in the Archivio di Filosofia, which has long been the journal of the Italian Philosophical Society. This paper examines articles on Leibniz published in Italy, and notably in the Archivio di Filosofia. It is divided into three parts. The first one examines Italian research on Leibniz from 1900 to 1930. The (...) second one takes into account articles on Leibniz published in Archivio di Filosofia from 1930 to 1945. The last part is dedicated to Leibnizian studies published in the same journal after 1945. (shrink)

After noting the absence of a mutual confrontation, the aim of this research has been redefined in reconstructing the influence of Habermas’ writings on the work of Zygmunt Bauman – an aspect known to scholars of the Polish sociologist but not very well recognized in the international sociological community. Following a philological and critical literary approach, the Baumanian interpretations – selective, discontinuous and, often, erroneous – have been systematized into two main topics: 1) the epistemological foundations of social theory; 2) (...) the normative foundations of critical theory (and the relationship with praxis). Bauman; Habermas; sociology; (post)modernity; praxis Dopo aver constatato l’inesistenza di un reciproco confronto, lo scopo della ricerca si è ridefinito nel ricostruire l’influenza degli scritti di Habermas sull’opera di Zygmunt Bauman – un aspetto noto agli studiosi del sociologo polacco ma poco conosciuto nella comunità socio-logica internazionale. Seguendo un approccio filologico e critico letterario, le interpretazioni baumaniane – selettive, discontinue e, spesso, erronee – sono state sistematizzate in due principali temi: 1) i fonda-menti conoscitivi della teoria sociale; 2) i fondamenti normativi della teoria critica (e il rapporto con la prassi). -/- Parole chiave: Bauman; Habermas; sociologia; (post)modernità; prassi -/- In "Zygmunt Bauman. I cancelli dell’acqua", a cura di Riccardo Mazzeo. Maria Caterina Federici, Editoriale. Bauman e dell’incertezza Riccardo Mazzeo, Premessa. I cancelli dell’acqua Riccardo Mazzeo, Introduzione. Il pendolo di Zygmunt Bauman - Mauro Magatti, Siamo ancora nella modernità liquida? Un esercizio di sociologia baumaniana - Benedetto Vecchi, La missione impossibile di Zygmunt Bauman - Vanni Codeluppi, Bauman: il consumo come compito - Raffaele Federici, Forme e impressionismo nel disagio della postmodernità - Vincenzo Romania, Zygmunt Bauman e la modernità dell’Olocausto: fra crucialità delle domande e debolezza delle risposte - Daniele Francesconi, Zygmunt Bauman. L’intellettuale sulla scena - Claudio Tugnoli, La morte di "terzo grado" come stile di vita. Esorcismi della paura nell’opera di Zygmunt Bauman - Sabina Curti, Paura liquida e ruolo degli intellettuali in Zygmunt Bauman - Luca Corchia, Bauman e Habermas su teoria e prassi. Alle origini di un confronto incompiuto - Marta Carlini, Jakub Pichalski, Bibliografia ragionata degli scritti italiani di e su Zygmunt Bauman - Federico Batini, Giulia Toti, Una scuola per tutti? Riflessioni a margine di "Conversazioni sull’educazione" Recensioni. (shrink)

La pubblicazione del libro Beta Writer. 2019. Lithium-Ion Batteries. A Machine-Generated Summary of Current Research. New York, NY: Springer, prodotto con software di Intelligenza Artificiale sollecita analisi e riflessioni in vari ambiti. Prima di tutto su che cosa i sistemi di Intelligenza Artificiale siano in grado di fare nell’ambito della produzione di testi di tipo informativo. Di qui si pone la questione se e come un sistema software di Intelligenza Artificiale possa essere trattato come autore di un testo che ha (...) prodotto. Valutare se ciò sia corretto e possibile porta a riprendere in esame la concezione attuale per la quale è scontato che l’autore sia una persona. Ciò, a sua volta, di fronte a testi prodotti da sistemi di Intelligenza Artificiale sollecita necessariamente la domanda se essi, come l’autore-persona, siano dotati di agency. L’articolo conclude che i sistemi di Intelligenza Artificiale si caratterizzano per un’agency distribuita, condivisa con chi li ha progettati e li fa funzionare e che sulla scorta delle riflessioni di 50 anni fa di Barthes e Foucault occorre definire e riconoscere un nuovo tipo di autore. (shrink)

ITA: Quello del “buon europeo” è in Nietzsche un tema significativo, che si presenta originariamente connesso alle riflessioni di Nietzsche sulla cultura europea, arricchendosi col tempo di una portata filosofica che si lega agli obiettivi del suo pensiero maturo. Scopo del presente articolo è di mostrare la genesi e l’evoluzione di tale concetto, a partire dalle sue prime occorrenze in Umano, troppo umano I fino al suo compiuto sviluppo negli scritti del 1885-87. Tale studio permetterà di evidenziare il particolare valore (...) che Nietzsche attribuisce ai “buoni europei”, in quanto promotori dello sviluppo spirituale conseguente alla compiuta liberazione della morale cristiana. ENG: The “good European” is a rich and important topic in Nietzsche. It is first related to Nietzsche’s early reflections on European culture, and during the 1880’s it gains philosophical value, being strictly connected with the purposes of Nietzsche’s mature thought. The aim of this paper is to track the genesis and development of the notion of “good European”, from Human, all too Human I to Nietzsche’s writings from the years 1885-1887. That investigation shall particularly show the meaning and value that Nietzsche attributes to the good Europeans; as for him, they are in fact the leaders of the spiritual development that follows the overcoming of Christian morality. (shrink)