In questo studio non si condivide l’opinione, dominante per molti decenni, che il cosiddetto dualismo cartesiano sia dovuto ad un "malinteso", che può chiamarsi originario, dato che a rimanerne coinvolti furono alcuni tra i primi seguaci della filosofia di Cartesio. Una presa di posizione, questa, che, già sviluppata in altri precedenti lavori, viene qui riproposta relativamente a H. Gouhier, lo studioso che più di ogni altro, con ricchezza di documenti e sottigliezza di analisi interpretative, ha sostenuto la tesi del "malinteso" (...) e ha individuato nella dottrina della terza nozione primitiva la spiegazione autenticamente cartesiana del rapporto sussistente tra anima e corpo. Una interpretazione di cui nel presentge studio si mostra tutta la debolezza, soprattutto se la si considera alla luce dell’altra dottrina, anch’essa cartesiana, ma di gran lunga più articolata, che fa del rapporto tra anima e corpo un nesso da spiegarsi in analogia al rapporto che nel linguaggio intercorre tra il segno e il suo significato. (shrink)

Qualche considerazione sulle promesse teologiche della metafisica di Cartesio.

This Handbook offers a broad yet unified treatment of many philosophical issues connected with climate change, ranging from foundational puzzles to detailed applications. It extends to many branches of philosophy that are relevant to the understanding of the premises and implications of the impacts of climate change on human and nonhuman life on Earth. More specifically, the handbook examines the scientific accounts of climate change as well as its causes. It explores the tools offered by social sciences and humanities to (...) study the societal premises and impacts of climate change as well as delving deeper into the ethical and political issues connected with and resulting from climate change. By doing so, it puts it all in an ecological and historical context. In addition, the book offers solutions to some important philosophical puzzles and problems, and indicates paths of interaction between philosophy and other disciplines. The discussion about climate change and the mitigation/adaptation policies spans many areas and levels – from abstract science and philosophy to current on-the-ground politics. However, climate change is also a great a philosophical puzzle. Indeed, its existential and practical relevance can be thought to largely derive from the philosophical complications it engenders. Climate change is applied philosophy par excellence. Preventing dangerous anthropogenic climate change needs very good philosophy applied to concrete and specific practical issues. Climate change is an area where scholars from very different provenances should cooperate on equal terms, having in view a common, and really important, purpose – contribute to preventing great burdens and even the extinction of humankind and the destruction of hospitable and valuable non-human nature. (shrink)

Goethe en una carta de 1825 a su sobrino, Alfred Nicolovius, acuñaba un vocablo curioso destinado a definir el futuro que estaba surgiendo: veloziferisch, «velocifero», un cruzamiento entre «velocidad» y «Lucifer». Y lo describía como un tiempo que «no deja madurar nada, donde el momento siguiente se traga completamente al anterior». Será precisamente la meta hacia la cual tenderá la tentación de Mefistófeles para con Fausto, aunque al final aspirará a un «momento hermoso» y perfecto, en la práctica a la (...) eternidad, que no tiene ya la amargura de la disolución del pasado ni la pesadilla del futuro. (shrink)

This paper deals with the nature of perceptual appearances. It argues that they are objective relational properties of external objects. In perceptual experience, we are acquainted with such appearances. These are not sense data, as usually understood, and they are not identical to the properties we attribute to external objects through the usage of qualitative concepts such as ‘red’, ‘square’ and ‘sweet.’ We use such concepts in order to describe properties that are manifest in perception, not in order to describe (...) appearances. One and the same property, such as the bent shape of a stick, can appear in different ways in different contexts. None of those ways is more or less appropriate, because things simply appear the way they do. The choice of a certain context determines the normal conditions for the possession of qualitative concepts. Standard perceptual illusions are perceptual experiences. They mislead us, not because they are incorrect, but because they prompt us to use concepts that are not appropriate under the obtaining conditions. (shrink)

Purpose of the essay is to outline the theoretical roots of Ricci’s museum and publishing policies, inscribed within a visual disclosure plan of our archaeological artistic heritage identified as the pivot on which to build a collective identity of our nation at the dawn of its unification. These policies are closely linked to Ricci’s conception of art, recognized by himself as the formal expression of a – both individual and collective – historical feeling, finding its immediate grip on the public (...) in the optical vividness of its representational form. This conception, however, finds its aesthetic-anthropological foundation in a book belonging to Ricci’s early production: “The art of children”. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

This Handbook offers a broad yet unified treatment of all the philosophical issues connected with climate change, ranging from foundational puzzles to detailed applications. It addresses the philosophical foundations of the discussion on the ethical, social, political and legal impacts of climate change. It covers all branches of philosophy that are relevant to the understanding of the premises and implications of the impacts on human, animal and natural life on Earth. More specifically, the Handbook examines the scientific accounts of climate (...) change as well as its causes. It explores the tools offered by social sciences and humanities to study the societal impact of climate change. It studies the ethical and political issues connected with and resulting from climate change, and puts it all in an environmental and historical context. In addition, the book offers solutions to the main philosophical puzzles and problems, and provides paths of interaction between philosophy and other disciplines. The discussion about climate change and the mitigation/adaptation policies spans many areas and levels – from abstract science and philosophy to current on-the-ground politics. However, climate change is also a great a philosophical puzzle. Indeed, its existential and practical relevance can be thought to largely derive from the philosophical complications it engenders. Climate change is applied philosophy par excellence. Preventing dangerous anthropogenic climate change needs very good philosophy applied to concrete and specific practical issues. Climate change is an area where scholars from very different provenances should cooperate on equal terms, having in view a common, and really important, purpose – contribute to preventing great burdens and even the extinction of humankind and the destruction of hospitable and valuable non-human nature. (shrink)

A experiência da conversão é habitualmente ligada ao contexto religioso.Contudo, autores como Pierre Hadot e Michel Foucault destacaram a presença de uma conversão filosófica, ao longo dos séculos. Se é possível verificar como nas tradições apocalípticas de caráter religioso se instaura uma conversão que visa alcançar uma manutenção do mundo em épocas de crise, também no contexto filosófico a diagnose nietzscheana do niilismo foi seguida por experiências filosóficas, como as de Simone Weil e de Georges Bataille, que visam a definição (...) de uma vida filosófica capaz de enfrentar o apocalipse. Através da abordagem do antropólogo Ernesto De Martino, tentarei mostrar, por um lado, o caráter apocalíptico-cultural do niilismo, e, por outro, como uma conversão filosófica, enquanto experiência interior, pode encarar este hóspede do nosso tempo. (shrink)

This is a brief historical note on game theory. We cover its historical roots (prior to its formal definition in 1944), and look at its development until the late 1960's.

Direct realism with respect to perceptual experiences has two facets, an epistemological one and a metaphysical one. From the epistemological point of view it involves the claim that perceptual experiences provide immediate justification. From the metaphysical point of view it involves the claim that in perceptual experience we enter into direct contact with items in the external world. In a more radical formulation, often associated with naive realism, the metaphysical conception of direct realism involves the idea that perceptual experiences depend (...) on the items in the external world they are related to. This paper describes a simple account that makes room for immediate justification provided by perceptual experience. The simple account establishes an explanatory relation between the justificatory role of a perceptual experience and the fact that such an experience provides a reason for a belief. The account is evaluated in the light of some objections. Different ways to react to those objections are discussed. It will appear that in order to preserve the explanatory relation established by the simple account, one has to accept naive realism. By breaking the connection between reason and justification, on the other side, one jeopardizes the possibility for perceptual experience to deliver immediate justification. (shrink)

In Heidegger’s thought, it is possible to recognize an accurate reflection about the pain that afflicts modern man, as well as a particular indication for its cure. In pain, man experiences his being destined to metaphysics like something incurable, which requires to think the topology of the gift of being. Pain and convalescence will be exposed in that topology, under the light of The Turn [die Kehre], The Event [Ereignis] and the line between Overcoming [Überwindung] and Twisting [Verwindung] of Metaphysics, (...) in order to recognize that, in Heidegger’s reflection, it is in pain “itself” where the cure of the incurable can be possible: the passion of human finitude, the experience of the giving of being and the care of nothingness. Before overcoming [überwunden] the Metaphysics, with its intention of appropriate the being, Metaphsyisics must be reestablished [verwunden] in its inappropriate truth. (shrink)