This paper presents a reconstruction and interpretation of the process of change in Adam Smith’s philosophy basing on the example of changes in fashion. I shall focus on the role of imagination, as well as on the role of the wealthy in the process. I shall analyse how sympathy, respect and cognitive errors result in looking up to and mimicking the great. Something introduced by a small number of people becomes fashionable, as others follow. However, the processes of change will (...) be regarded as an effect of individual behaviour and decisions that affect the society. (shrink)

The representative theory of perception is one of the realist theories of perception which maintains we do not have direct access to the objects of perception; our ideas represent some objective objects in the world. In this paper, I will address the question about the representative nature of mental ideas from a Thomistic perspective. I will explore if some Thomists are entitled to claim that Aquinas’ theory of knowledge based on his metaphysics can provide a basis for resolving this issue. (...) I will argue that this question is wrong-headed and it should be replaced with the following question: If we assume the existence of a real world and that we are not under the influence of hallucination, how we can know that our ideas truly represent the world? (shrink)

Often forgotten by the secondary literature, Schelling’s Berlin lectures represent the last stage of the German philosopher’s work, as well as an immense source of intuitions and hints. In this paper I shall discuss a few connections regarding some crucial concepts developed by Schelling in this series of lectures. In particular, I shall show how the analysis of the concept of monotheism is the ground upon which Schelling build his interpretation of Theogony, namely the development of religious consciousness, from its (...) beginning to when it reaches its peak in Christianity. Furthermore, I will discuss how in relation to this same concept Schelling reads our religious representations as symbols of the divine, the results and marks of the participation of human beings of the divine. (shrink)

Tattoos and piercings can become a mask to hide behind? Everything can become a mask if we use it for masquerading. The tattoo is the anthropological roots of ancient and modern makeup that refers to the mask understood as that which creates the face, which gives it its social being. The tattoo is also an artistic decoration that should be born by the deep desire to communicate yourself to others. Tattoos must be able to "tell" the people who wear them, (...) but if the latter decorate their body with a message or image that does not belong, it can cause the destruction of individuality. The tattoo is immortal. It can be a permanent dress, a way to resist the unwanted transformations using a piece of subjective identity, non-imitable, from which one cannot be excluded. Along with careful identification of psycho-sociological motivations that drive a young man to want a tattoo, you need to traverse an education that not only form a personality, teaches the knowledge of his own body. Getting a tattoo means not only change the morphology of the body but the risk of jeopardizing their health. Responsibility for their own health also means being aware that a tattoo can procure mild side effects or more severe depending on the initial state of health of the subject. Then a tattoo only after a careful history following the favorable opinion of the doctor and after a personal assessment aware. These initial objectives of a path bioethical-pedagogical significant. (shrink)