"Mi sono messo ancora una volta sulle orme del Nolano e ho scoperto altri sentieri di umanità intrecciata alla sua inquieta filosofia". Così il medico e filosofo napoletano Guido del Giudice parla del suo nuovo libro. L' Acrotismus, un neologismo bruniano che si riferisce alla summa della critica anti-aristotelica del Nolano, viene qui presentato nella sua prima traduzione integrale. Pubblicato a Wittenberg nel 1587, l'opera costituisce la riproposizione ampliata delle tesi discusse dal filosofo a Parigi due anni prima, nel corso (...) di una tumultuosa disputa accademica tenutasi presso il College de Cambrai. (shrink)

The controversy that between 1908 and 1912 saw Benedetto Croce and Giovanni Gentile opposed, on one side, and Federigo Enriques, on the other, did not actually have a conclusive episode, but its end was perceived, for its results on culture, on society and teaching in Italy, as a "defeat" of Enriques. A more careful examination of the events and of the historical context in which it took place seems, however, to clearly demonstrate that we can speak not of a personal (...) defeat of the great mathematician from Livorno, but rather of a defeat of the commendable attempts at cultural and social modernization of Italy in an international perspective, of which Enriques was not the only actor but certainly the most exposed. Such intentions were crushed by the myopic provincial conservatism of the Italian neo-idealism, favored by the fascist regime, concerned only with affirming in the world an alleged autarkic national cultural superiority, based on the traditional literary-humanistic culture, ignoring the progress of the new technical-scientific thought, placed in an international context. Sunto_ La polemica che dal 1908 al 1912 vide contrapposti da una parte Benedetto Croce e Giovanni Gentile e dall’altra Federigo Enriques non ebbe, in realtà, un episodio conclusivo, ma la sua fine è stata percepita, per i suoi esiti sulla cultura, sulla società e sull’insegnamento in Italia, come una “sconfitta” dell’Enriques. Un esame più attento delle vicende e del contesto storico nel quale si svolse sembra, invece, dimostrare chiaramente di poter parlare non di una sconfitta personale del grande matematico livornese, quanto piuttosto di una sconfitta dei lodevoli tentativi di ammodernamento culturale e sociale dell’Italia in una prospettiva internazionale, di cui Enriques non fu l’unico attore ma sicuramente quello più esposto. Tali propositi furono schiacciati dal miope conservatorismo provinciale del neoidealismo italiano, favorito dal regime fascista, preoccupato unicamente di affermare nel mondo una pretesa superiorità culturale nazionale autarchica, basata sulla tradizionale cultura letterario-umanistica, ignorando il progresso del nuovo pensiero tecnico-scientifico, per sua natura, invece, inserito in un contesto internazionale. (shrink)

The discussion on the 900 Conclusiones projected and sponsored by Giovanni Pico della Mirandola in Rome was cut short by the condemnation of 13 of them by the papal commission in 1487. Princeps Concordiae’s counter-arguments presented in his Apologia, published in the same year, can not be certainly considered a disputatio as Pico had called for; the papal intervention removed in this way the possibility to have a better acquaintance with a work which is still a very difficult one, just (...) for its “unfinished” form. Pedro Garsia’s Determinationes magistrales against Pico’s Apologia are a very poor reply to Pico. In this paper Pico’s arguments against some of the condemned Conclusiones are considered as well as Pedro Garsia’s counter-arguments. Giovanni Pico della Mirandola displays a deep familiarity with medieval logical and semantical doctrines, while Pedro Garsia’s arguments betray a solid ignorance. (shrink)

This paper discusses Leibniz's passages concerning Durand de Saint-Pourçain in his "Theodicy". These passages pose a curious question: Leibniz undoubtedly shared the wide condamnation of Durand's theological view that God doesn't concur to the creaturely actions (or concurs only in an indirect way), and therefore reaffirms the classical doctrine of continuous creation, just as Descartes or Malebranche do. At the same time, he saw Durand's doctrine of God's foreseeing as a promising one, even as an anticipation of Leibniz's one, which (...) is grounded on his Principle of Sufficient Reason. Can these two claims be consistent between them? This paper tries to affirm that it is, both focusing Leibniz's particular version of theological concurrentism and the former discussions on Durand, Concurrentism and God's Action in the run of the XVIIth Century. (shrink)

Nell'alto medioevo vi erano tre possibilità per il filosofo che volesse difendere l'esistenza degli universali: in primo luogo ante rem, seguendo la linea platonico-agostiniana degli universali trascendenti e questa è la via teologica; in secondo luogo la via post rem, cioè la via del concettualismo, conosciuta oggi come astrattismo, per cui gli universali sono il prodotto dell'astrazione della mente e questa è una via logica; la terza via è quella in re e difende gli universali immanenti che esistono negli universali (...) ed è una risposta ontologica. La seconda via fu difesa da Boezio nel secondo commento a Porfirio. La prima teoria è stata generalmente accettata da tutti i filosofi dell'alto medioevo eccetto Abelardo, mentre la terza via, quella degli universali immanenti, che ha come fonti antiche l'Isagoge di Porfirio e le Categoriae di Aristotele, fu difesa principalmente da quattro autori: Giovanni Scoto Eriugena, Anselmo d'Aosta, Odone di Cambrai e Guglielmo di Champeaux. L'A. prende in esame e confronta le soluzioni di Anselmo di Canterbury e Odone di Cambrai. (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)

The essay ends addressing the fracture lines dividing the European Left as far as the integration process is concerned, also among those who disapprove of the levelling of social democracy with its dominant austerity policies imposed by communitarian institutions. A “duel on the Left” – we one would have written – all the more interesting because Martinelli compares two German intellectuals, both hostile to the lasting compromise of the Große Koalition that governs the country and on which the destiny of (...) the European Union depends. Wolfgang Streeck, director of the Max-Planck-Institut für Gesellschaftsforschung in Cologne, and Jürgen Habermas, the grand maestro of critical theory. (shrink)

Vedantas y budistas han llevado adelante una disputa acerca de los medios válidos para acceder al conocimiento (pramānas) que, como afrma Matilal, no puede dejar de ser considerada como parte de la historia global del conocimiento. La doctrina sistematizada por Gaṅgeśa en su Tattvacintamani, que originalmente admitía cuatro pramānas (percepción, inferencia, analogía y testimonio) fue sufriendo sucesivas modifcaciones y perfeccionamientos como respuesta a las objeciones realizadas principalmente por los budistas. Habiendo alcanzado su máximo esplendor en la escuela de la (...) Navya-Nyāya (nueva lógica). En este trabajo propondremos realizar una nueva lectura de esta disputa a partir de las concepciones epistemológicas de la analiticidad discutidas por Timothy Williamson en Te Philosophy of Philosophy y sus trabajos anteriores. Como caso de estudio tomaremos las consecuencias que estas diferentes posturas acerca de los medios válidos para el conocimiento tienen en el tratamiento del Problema Gettier, retomando consideraciones planteadas en trabajos anteriores. Buscaremos extender nuestra apreciación de que los contraejemplos de tipo Gettier no son posibles en el contexto budista Indo-Tibetano, afrmando que estos sí serían posibles en el ámbito Vedanta, y ensayando un esquema que refeje los mecanismos lógico/epistemológicos que justifcan dicha interpretación. (shrink)

An essay that seeks to show how modern thinking could never create an affirmative concept of difference. The dispute between Buffon, De Pauw, from the European shore, and Clavijero, from the American one, shows how the Natural History device was built.

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)

Sulla base di un'analisi della biblioteca di Karl Popper, la "Karl Popper collection" di Klagenfurt in Austria, argomento che le letture e i commenti di questo grande pensatore del Novecento testimoniano un uso dell'autocritica e del confronto come strumento di crescita della conoscenza umana.

This paper examines how Descartes’ philosophy was presented and discussed in articles and reviews published in Mind from 1900 to 1947, a period in which this most prestigious British philosophical journal was edited by George F. Stout (until 1920) and then by George E. Moore (from 1921 to 1947). The survey deals with various aspects of the reception of Cartesian philosophy in the journal: articles devoted to several topics of Cartesian thought, critical notices and reviews of the secondary literature, discussions (...) of twentieth-century English translations of Cartesian works. In line with the theoretical character of Mind, most of the interpreters discussed Cartesian philosophy with the aim either of checking its internal consistency or of proving how the Cartesian system might be rendered consistent with its own premises. In this respect, all the themes revolving around the problem of the Cartesian circle attracted the attention of commentators, and the intuitionist foundation of Cartesian theory was analyzed. Descartes’ metaphysics and natural philosophy were often evaluated from the perspective of contemporary philosophical debates, while their original historical context was neglected. Of particular relevance were issues like the mind-body problem, discussed at the beginning of the century in relation to developments in psychology, and the question of the existence of the external world, which was examined from various standpoints, metaphysically, epistemologically and from the point of view of linguistic analysis. Interest in Descartes was shown by many authors from major philosophers (such as Ward, Schiller, Taylor, Broad, Ryle) to lesser known scholars whose profiles and contributions are outlined. Through the angle of the Cartesian presence a sketch emerges of the rich and variegated philosophical scene of British culture in the first half of the twentieth century. (shrink)

In questo lavoro si dimostra che l'opinione comune, secondo cui è Heidegger a introdurre Jacob von Uexküll nel dibattito filosofico è scorretta, in quanto è Scheler, due decenni prima, a scoprire e valorizzare la portata filosofica di Uexküll. -/- Pure la distinzione fra mondo (Welt) e ambiente (Umwelt), come quella fra apertura al mondo e chiusura ambientale, non è introdotta da Heidegger nel 1929 (cfr. l'Introduzione di Marco Mazzeo al testo di Uexküll, Ambienti animali e ambienti umani, p.18 e seg.) (...) ma è già presente in Scheler negli scritti del periodo 1909-1913. (shrink)

Written in 1949, La Scoperta di Marx was first published in 1958 in Pier Paolo Pasolini, L'usignolo della Chiesa Cattolica (Editore Longanesi). It is published here, along the first English translation of the poem, with the permission of Garzanti Libri.

La exposición y crítica de las doctrinas antiguas tiene un lugar importante en los escritos de Aristóteles. Sin embargo, ciertas dudas se han vuelto corrientes acerca de la confiabilidad de sus descripciones. Más aún, se ha sostenido que Aristóteles deforma la comprensión histórica a través de la introducción de conceptos y términos propios. En este libro se aborda el problema a través de un análisis de las críticas que Aristóteles dirige a la teoría platónica de las Ideas, que permite explicar (...) la constitución y desarrollo de importantes conceptos aristotélicos a partir de la confrontación dialéctica con las doctrinas de su maestro. En efecto, las dificultades genuinas que Aristóteles descubre en el platonismo constituyen el motor para gestar nuevos conceptos, que no son ajenos, sino que surgen como implicaciones del examen crítico. Así, la imposición de términos propios no debe interpretarse como distorsión, sino como el modo que Aristóteles adopta para exhibir su particular solución a los problemas que los filósofos anteriores dejaron sin solución. (shrink)

To commemorate the 400th anniversary of the death of St. Robert Bellarmine, this article pays attention to his significant contribution to the De Auxiliis controversy. The main milestones of his intervention are considered: Bellarmine’s internal censure of the Concordia by Molina made for Aquaviva, as well as some details of his relationship with Pope Clement VIII. He composed several opuscules on these topics, most of which have already been published. Here we transcribe an unpublished manuscript from the last years of (...) De Auxiliis Congregations. It is a report written for Pope Paul V on the divine knowledge of conditioned futures. This question provides Bellarmine with another opportunity to criticize the doctrine of physical predetermination. According to the Jesuit cardinal, such a thesis was more dangerous a doctrine than the erroneous affirmations that even he could recognize in the Concordia by Molina. (shrink)

The book is the proceeding of a conference in Pisa 12007 on the philosophy of Lanza del Vasto - the unique Western disciple of Gandhi - examined under the items: his thesis work in Philosophy (Fabris), his Greek and Christian methaphysics (Salmeri), his criticism of Hegel (Vigne), the relationship with Gandhi (Manara), Trinity (Vermorel) Indian philosophical traditioon (Trianni), his henologixcal thinking (Reale) his trinitarian metaphysics (Bertini), his mystical thinking (Vannini) a logicaL analysis of his thinking(Drago), his philosophy and theory of (...) non-violence(Cozzo) The relationship with Catholic Church (Tanzarella), Pedagogy (Butturini), sojourn in Pisa (Lanza). (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)

This is an Italian translation of Spinoza's Metaphysics: Substance and Thought (Oxford UP, 2013).

The author analyzes the interpretation of Boethius’ “timelessness solution” developed in contemporary Analytic Philosophy of Religion, and the main objections that have been moved to it, trying to draw some conclusions about its effectiveness (a) in solving the antinomy between omniscience and human freedom; (b) in weakening the argument of Open Theism. La nuova prospettiva teoretica proposta dall’Open Theism impone un approfondimento e una rivalutazione delle soluzioni “classiche” all’antinomia tra onniscienza divina e libertà umana. Tra queste “soluzioni” vi è, com’è (...) noto, quella di Boezio, ripresa e resa più sofisticata da molti autori nel dibattito contemporaneo, all’interno della filosofia analitica della religione. L’Autore intende analizzare, quindi, l’interpretazione della timelessness solution sviluppata in tale contesto e le principali obiezioni che le sono mosse, cercando di tracciare alcune conclusioni circa la sua efficacia nel risolvere l’antinomia e nell’indebolire le tesi dell’Open Theism. (shrink)

In this paper we offer an overall account of the complex and multilayered Italian reception of Hans Jonas’ philosophy, with an eye to its specific features compared to what happened elsewhere. After an introductory foreword the paper is structured in four sections and a brief conclusion, each of which deals with a peculiar aspect of Jonas’ thought: ethics and bioethics, philosophical biology and ontology of life, gnostic and religious studies, studies in the history of philosophy. In the final section we (...) sum up the overall meaning of the «Wirkungsgeschichte» of Jonas’ philosophy in Italy and highlight possible lines of research still to be accomplished. (shrink)

In this paper, I will investigate the notion of mind within the “Extended Mind” theory, as it is defended by Andy Clark. The aim is to provide an explanation of its key ideas and to highlight some of its consequences. In the first part I will briefly explain the main features of Clark's theory. In the second part, I will discuss his account of the nature of language and its relationship to cognition, and I will relate it with the arguments (...) for cognitive and mental extension. Then I will use my analysis of Clark's arguments in order to individuate some problems, which characterize his philosophical position. Although I am sympathetic with his theory, I will argue that it is nonetheless committed to a narrow account of cognition and mind. For this reason, I will propose a way to integrate Clark's theory within a semiotic and pragmatist framework inspired by C.S. Peirce. I suggest that, if we conceive the cognition as a semiotic sense-making process, we can provide a broad account of cognition and a fully externalist position about the mind. (shrink)

Aristóteles comparte con Platón la concepción de la forma como causa del ser y del conocimiento de las cosas. Sin embargo, un análisis de sus críticas a las Ideas muestra que encuentra en la separación de las Ideas y las cosas sensibles la aporía fundamental de la teoría platónica. Con el propósito de circunscribir el significado de “separación” aplicable a las Ideas, concentraremos nuestro estudio en dos objeciones: 1) el argumento que conduce al tercer hombre y 2) la inutilidad de (...) las Ideas como causas. En el primer caso, creemos que la separación entraña homonimia, por lo que la solución aristotélica implicará la comunidad de naturaleza entre el individuo y su esencia. En el segundo, la separación implica trascendencia o falta de contacto entre generante y generado, por lo que la solución aristotélica apuntará a concebir la forma de las entidades naturales como un principio inmanente, inseparable de la materia y del movimiento, pero a la vez eterno a través de su reproducción en otros individuos de la misma especie. Creemos que en ambas soluciones opera un principio de sinonimia, que constituye su propia contribución al problema de la separación. (shrink)

The theology of Pier Damiani († 1072) is still an understudied theme in his scholarship, in particular, for what it concerns his Trinitarian and Christological doctrines. The aim of this study is to reconstruct and discuss especially Damiani’s Christological views as formulated in Letter 81, better known as his De fide catholica. It is argued that Damiani’s approach is mostly exegetical, as he mainly points to and comments on Biblical passages in support of Catholic doctrines. Still, he assumes a peculiar (...) method of investigation, as he devotes the main body of the Letter to the question of the correct understanding (recta intelligentia) of the Catholic interpretation of Christology, and reserves only the final summary to a discussion of Biblical authorities. Eventually, it is argued that despite Damiani’s attempts at clarifying the matter, he acknowledges an inherent difficulty in explaining how it is possible that God became man without truly assuming the person of man, and, if He did so, how this did not give rise to two, however indistinct, persons or hypostases. The concept of ‘co-union’ of human and divine natures, introduced by Damiani, makes the simultaneous unity and distinction of the two natures intuitively clear, but it remains a concept that is not clarified in all its details and implications. (shrink)

Scheler, like Jaspers, gives a key importance to the relations with alterity and grounds both the individual formation and social ontology on the practices of “sharing emotions”. My work attempts to interpret the impairments related to the capacities of communication – that Jaspers places at the roots of psychopathology and that the Japanese psychiatrist Bin Kimura has more recently argued to be the core of schizophrenia – as impairment of what Scheler calls ordo amoris, that is the “order of feeling” (...) of a person: like a "Psychopathology of the Ordo Amoris". (shrink)

For a long time, popular music has been presented as a field of loisir, devoid of artistic value, social expression of barbaric subcultures and product of a cultural industry aimed at mass distraction. In this perspective, the criticism of Theodor W. Adorno is crucial and, even today, his theses – on the aesthetic inferiority of popular music compared to the “cultivated” music and on the deplorable socio-cultural effects of its diffusion – are still a shared judgment. Even for this reason, (...) they deserve attention. After showing, we will focus on the critics about Adorno’s Theory by the most recent and important scholars. (shrink)

The paper aims to provide a critical analysis of Marx’s normative conception, both in terms of his economicistc mistakes and in relation to the normative principles implied in his general theoretical framework. The attention is then focused on Marx’s immanent critique of capitalism, also in relation to the normative interpretation of socialism recently presented by Axel Honneth; the Author highlights as Marx’s concept of freedom is linked to the idea of liberation from forced labour.

Tommaso Giannini was a prominent professor at the ferrarese Studium between sixteenth and seventeenth century. Probably influenced by Platonic sympathies nurtured by the Court and partly by the University milieu, in 1587 he published his first work titled De providentia ad sententiam Platonis et Platonicorum liber unus, which was a catalyst for his academic career. A compilative work in essence, the De providentia displays a large amount of sources always tacitly used: Marsilio Ficino, Jacques Charpentier, Giulio Serina, Stefano Tiepolo, Teofilo (...) Zimara, Bessarion, Agostino Steuco and amid the ancients Plotinus, Plutarcus, Sirianus, Proclus, Giamblicus, Apuleius, Calcidius, Ammonius, Psellus. A small place is reserved to Giovanni Pico della Mirandola and precisely to his Disputationes adversus astrologiam divinatricem. The aim of the paper is to provide a supplement of analysis of Giannini’s interest in Pico’s works considering his later writings, each one commonly identified as Disputationes Aristotelicae. (shrink)

La nuova conflittualità tra movimenti e poteri globali: in memoria di Carlo Giuliani.

[Does the gymnosophist’s reply to Alexander’s question on the origin of time indeed reflect an Indian doctrine?] The episode of Alexander’s interview with the gymnosophists has come down to us in several versions, among which the one in Plutarch’s Vita Alexandri is the most renowned. In this connection, the question arises whether the solutions given by the naked philosophers to the puzzles propounded by Alexander can be shown to reflect genuine Indian doctrines. Challenging Dumézil’s reply in the affirmative, the author (...) contends that they cannot. While most questions and answers are scarcely relevant to the investigation, as being of little (if any) philosophical import, the analysis concentrates on the more significant ones, and especially on the solution offered to the question as to which of the two — day or night — came first. According to Dumézil, the gymnosophist’s answer reported by Plutarch, i. e. that the day came first, by one day, reflects the vedic doctrine of the primeval cosmogonic role of Dawn and Light. Against this may be argued in the first place that such doctrine does not enjoy any prominent status in the Vedas themselves — quite to the contrary, it stands up disadvantegeously to many all-important texts, such as the Nāsadīyasūkta, which assign the primeval status to Darkness — and cannot therefore be regarded as being specifically Indian any more than its opposite. Secondly, it is shown that the Greek tradition is at great variance on this very point, to the extent that all logically conceivable solutions (i. e., precedence of day by one day / day by one night / night by one day / night by one night) are represented in some version or other. This inconsistency appears to stem from the fact that no particular doctrine (Indian or whatever) was envisaged; according to the present author, we have reason to believe that the gymnosophist’s reply was rather meant to set off by means of a paradox the sheer impossibility of a solution (all four alternatives being equivalent to that effect). This interpretation is reinforced by the gymnosophist’s own remark confessing the aporetical nature of his reply, and finally by a further recourse to paradox — this time a variant of the well-known “paradox of the liar” — which the author lays bare in the otherwise inexplicable dénouement of the anecdote. (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)

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)

Robert Holcot discusses the principle of causality in q. 3 of Determinationes, a text also preserved in q. 53 (ms. Cambridge, Pembroke College, 236) and q. 58 (ms. Oxford, Balliol College, 246) of Quodlibet I. In this text, Holcot maintains that the relation of causality is not evident. He gives two reasons: first, he calls into question the distinction between cause and effect – since the effect is not encompassed in the cause, it cannot necessarily follow from the cause – (...) and second, he invokes the possibility that God has to produce an effect entirely independent of any natural cause. The solution envisaged by Holcot understands the knowledge of causality as a case of probable knowledge (probabiliter). The relation of causality stems from observing the repetition of the relations between two res, so that when a res is present one can expect another to be present. The present article has two appendices: the first contains the version of the text conserved in mss Pembroke and Balliol, the second instead contains the version conserved in the ms. Düsseldorf, Universitäts-und Landesbibliothek, ms. F. 5 and in some early-modern printed editions. (shrink)

La poesia e la poetica di Emily Dickinson che giungono a noi come voce del tempo.

Nei paragrafi conclusivi della terza dissertazione della "Genealogia della morale" Nietzsche espone l'obiettivo della propria filosofia matura e circoscrive il compito al quale intende dedicarsi negli anni a venire. Quest'ultimo consiste principalmente nel porre in questione ciò che la filosofia non ha mai affrontato problematicamente e operare in particolare una critica del «valore della verità», che è per Nietzsche anche una critica della morale e della cultura europee.

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)

The author shows how in the Theology of Hans Urs Von Balthasar the work of Thomas Aquinas is very present.

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)

È la morte la cartina al tornasole che rivela l’atteggiamento esistenziale che si concretizza nel rapporto con l’altro. Dal modo in cui la si valuta, e, conseguentemente, dal modo in cui si vive, dipende il grado di autenticità della propria esistenza. Per argomentare la suddetta tesi ricorreremo al racconto di Tolstòj La morte di Ivàn Il’íc.

This book lists the manuscripts related to the 'De Auxiliis' Controversy that are preserved in Rome. This dispute is one of the episodes in Spanish intellectual history with the greatest international resonance, if we take into account the commotion caused in Rome and the secular repercussions it will have within the Catholic and even Protestant sphere. This theological controversy also involves highly topical concepts that attract the interest of contemporary philosophers. This book contains a complete list of the manuscripts preserved (...) in Rome, trying to relate them to each other and to point out which are the most reliable and valuable sources. This involves the description of a considerable number of manuscripts that had not been described in any catalogue until now, and the identification of some unknown works. In addition, several unpublished letters by Domingo Báñez and Luis de Molina are transcribed here. (shrink)

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)

In questo contributo descriviamo un sistema di creatività computazionale in grado di generare automaticamente nuovi concetti utilizzando una logica descrittiva non monotòna che integra tre ingredienti principali: una logica descrittiva della tipicalità, una estensione probabilistica basata sulla semantica distribuita nota come DISPONTE, e una euristica di ispirazione cognitiva per la combinazione di più concetti. Una delle applicazioni principali del sistema riguarda il campo della creatività computazionale e, più specificatamente, il suo utilizzo come sistema di supporto alla creatività in ambito mediale. (...) In particolare, tale sistema è in grado di: generare nuove storie (a partire da una rappresentazione narrativa di storie pre-esistenti), generare nuovi personaggi (ad es. il nuovo “cattivo” di una serie tv o di un cartone animato) e, in generale, può essere utilizzato per proporre nuove soluzioni e format narrativi da esplorare nell’ambito dell’industria creativa. (shrink)

This article exposes the concept of "second" Salamanca's School, i.e. the followers of Vitoria in a second generation that teach in Salamanca during the last years of the sixteenth century and the first years of the seventeenth. The author shows that there is an important continuity among the first and the second School and revisits the aspects which have been seen as negative for the School: the developing of metaphysics and the De Auxiliis controversy. The metaphysics as such cannot be (...) considered as a negative aspect and the De Auxiliis controversy has also some positive aspects, although it supposed a fatal tendency which determined the end of the School. (shrink)

This article deals with the question of skepticism within Hegel's Phenomenology. The article reconstructs the role played by the tropes of ancient skepticism in Hegel's criticism of foundationalism and monological thinking. Furthermore, the skeptical method applied by Hegel is read as a sort of negative dialectics that is constitutive of a relational theory of rationality, and which culminates in his conception of the Absolute Knowing as speculative tropology.

The aim of this paper is that of underlining the actuality and complexity of Murray Bookchin’s production through a brief analysis of the central concepts of his philosophy: social ecology and dialectical naturalism. We argue that, starting from the perspective of a necessary unity of praxis and theory – respectively expressed by the concepts above -, Bookchin fails to take into account the theoretical implication of the interplay of first and second nature, the outcome being a closure of human praxis (...) into a logical and a-historical dimension. Albeit it is philosophically necessary to consider humankind as always already located within an environment whose crisis reflect societal contradictions and viceversa, Bookchin’s naturalism can display the misleading scope of deducting ethics from a natural state, renewing the inherent philosophical fallacies of the Enlightenment era. (shrink)