The just-war framework neatly distinguishes between jus ad bellum, the criteria that address political leaders’ decisions for waging war, and jus in bello, the criteria that address soldiers’ condu...

À partir d’une analyse de la matérialité linguistique, cet article explore les processus de subjectivation et d’identification qui constituent le(s) sujet(s) des différentes pratiques urbaines, par rapport à l’espace de la rue et dans le cadre de disputes visant à l’affirmation d’identités socialement légitimées. Le corpus constitué pour ma recherche est de nature hétérogène, aussi bien dans sa matérialité symbolique que du point de vue de son inscription institutionnelle et de sa circulation sociale.

In this chapter, we investigate whether psychopathy is a mental disorder. We argue that addressing this question requires engaging, at least, with three principal issues that have conceptual, empirical, and normative dimensions. First, it must be established whether current measures of psychopathy individuate a unitary class of individuals. By this we mean that persons classifed as psychopaths should share some relevant similarities that support explanation, prediction, and treatment. Second, it must be proven that psychopathy harms the person who has it. (...) Third, it must be established that the harm associated with psychopathy is relevant for the ascription of disorder status. Regarding this latter issue, we argue that psychopathy should be considered a disorder if its harmfulness derives from certain incapacities or limited capacities. These incapacities should affect basic competences that are justifably required for conducting a preferable type of life. Within this framework, we tentatively advance the hypothesis that some normatively justifed conclusions and empirical evidence about psychopathy, that needs nonetheless to be further investigated, might support the claim that people with psychopathy have a mental disorder. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Love of Country and Love of God: The Political Uses of Religion in MachiavelliBenedetto Fontana*This paper will discuss the place of religion in Machiavelli’s thought. 1 The traditional and generally accepted interpretation presents Machiavelli’s religion as a belief system whose value is determined by its functional utility to the state. In this he is said to resemble Cicero, 2 Montesquieu, 3 and Tocqueville, 4 among others. This view (...) is based on the proposition—one that is now fundamental to a modern understanding of Machiavelli—that his political theory develops a politics without moral, theological, and religious foundations (what Benedetto Croce 5 calls the “autonomy of politics” and Sheldon Wolin 6 the “autonomy of political theory”). Students of Machiavelli who ascribe to him an instrumentalist theory of religion rest their interpretation on this conception of politics: a distinction is established between religion viewed as religio, and religion conceived as fides, where the former is used to develop and cement social bonds and the latter is a faith based on a transcendent “truth.”A reading of the texts shows that Machiavelli discusses various kinds of religion. He refers, for example, to multiple forms of Christianity, such as “primitive” [End Page 639] or original Christianity, 7 official, medieval Christianity, the ecclesiastical principality of the papacy, as well as to ancient Judaism, 8 paganism, and to Islam. 9 However, it is possible to discern in Machiavelli two principal or distinctive types. One is based on the opposition Machiavelli sees between the religion of the Romans (which instills virtù) and the religion of the post-classical and post-Roman Christian world (which teaches humility and passivity). The other is prophetic religion, in which Machiavelli contrasts the prophet armed to the prophet unarmed. Thus, we have prophetic religion and non-prophetic religion; the former is either armed or unarmed, and the latter is either immanent (natural) or transcendent. 10Machiavelli’s stress on the importance of virtù (whether of the prince or of the people) suggests that religion is not simply religio—that is, a political technique to rule and to control the masses. Rather, it presupposes a concern for a moral fides which, though certainly not transcendent, is nevertheless necessary to the construction of a political order based on virtù. His concern with civil and military virtue links the armed prophetic religion with that of the ancient Romans, such that ancient Judaism, Islam, and a reformed Christianity (a kind of Lutheranism ante litteram) all stand opposed to primitive and post-classical Christianity.Machiavelli anticipates in theory the national, anti-papal, and anti-imperial movements that were later realized in history by the Lutheran and Calvinist Reformations. He attempts to infuse the corrupt and decadent Christian conception of the world with a new, innovating spirit, one opposed to the prevailing medieval and scholastic conception of the world. In the past Christian philosophers and thinkers revised the classical notions of virtus and arete, transforming them into Christian concepts of value. Machiavelli attempts a similar “transvaluation of values” (Nietzsche), but for different ends and in a different direction: he reinterprets the Christian religion in order to assimilate it into his conception of virtù and his vision of a vivere civile.In the first part of this paper the relation Machiavelli establishes between “speaking with God” and the founding and/or reforming of states is explored. Parallels between Christian and pre-Christian (pagan and biblical) rulers reveal a basic ambiguity in Machiavelli’s belief that religion—that is, the claim of having spoken with God—is necessary to effective rule. In the second part [End Page 640] Machiavelli’s teaching (“new ways and methods”) is compared to Christ’s message of the “good news.” The contrast between the two is presented in terms of an opposition between different “ways of living,” each with its specific moral claims and political consequences. The opposition is not, the section argues, between logos and kratos, ethos and kratos, but rather between diverse ways of understanding logos and ethos. The final section argues that Machiavelli uses biblical, pagan, and Christian forms of religious symbols and metaphors in order to reevaluate the concepts of patria and amore. In so doing... (shrink)

The epistemological ideal would aim to respect the different scientific traditions from which the scientist can be fed, which may not follow the hegemonic lines. Interpersonality in science would mean a scientific multiculturality that respects the different paradigms developed in epistemology. We will see which epistemological conception has a closer relation with the dimensions that trialism proposes, according to which law is composed with sociologic, normologic and dikelogic elements. In the end, it will be possible to have a clearer idea (...) of the complexity in a more diverse sense, which develops trialism not only as the vision of the lawyer’s profession, but also as a research perspective. The complex thought, as an epistemological attitude which is open to the different methodological tools provided by the different epistemological perspectives in the philosophy of science, allows a better coexistence of contradictory positions within a single epistemological posture. Thus, a scientist can profit from the different tools in each of them. Having proved the close relation between the trialistic theory and the complex thought, a scientist of law will be able to develop deeper research lines, having more respect for his tendencies in the trialism. El ideal epistemológico apuntaría a que se respeten las distintas tradiciones científicas en las que pueda abrevar el científico, que pueden no seguir las líneas hegemónicas. La interpersonalidad en la ciencia significaría una multiculturalidad científica respetuosa de los distintos paradigmas que se desarrollan en la Epistemología. Veremos qué concepción epistemológica se relaciona más con las dimensiones que plantea el trialismo según el cual el Derecho está compuesto de elementos sociológicos, normológicos y valorativos (dikelógicos). Al final de lo cual se hará más clara la complejidad, en el sentido de diversidad, que desarrolla la teoría trialista como perspectiva de investigación, y no sólo como herramienta para la profesión abogadil. El pensamiento complejo, como actitud epistemológica abierta a las distintas herramientas metodológicas que provienen de las diversas perspectivas en filosofía de la ciencia, permite una mayor convivencia de posiciones contrarias al interior de una misma postura epistemológica. Y así, un científico podrá aprovechar las distintas herramientas de cada una de ellas. Habiéndose probado la estrecha relación entre la teoría trialista y el pensamiento complejo, un científico del Derecho podrá desarrollar más líneas de investigación y con mayor profundidad, respetándose más sus tendencias, en el trialismo. (shrink)

The methodology of this paper is documentary, compiling textbooks and scientific articles related to Argentine scientific history, mainly referring to CONICET. The purpose is to show that a complete epistemological study cannot be done without giving an account of its sociological and historical context, in this case, specifically referred to the management of science. The perspective of this paper is more philosophical than historical, doing discourse analysis and interpretation. Management, a sociological element, has a close relationship with science, and its (...) study is part of epistemology. So, first, we must be careful to use the classification of basic and applied science in order to prioritize the latter with funding. Secondly, science should be autonomous but not independent from society and the market in which it is embedded, and the private sector should be harmonized with the public sector as regards scientific production. Third, betting on scientific production by Argentina helps demystify the classification of developed and underdeveloped countries, or the first and the third world. Fourth, in the management of science, university plays a key role, so management of university and the centralized management of the scientific bodies should be harmonized. Fifth, regarding the strengthening of the human component, subsidies offering should be balanced with the professionalization of research based on dedication. La metodología de este ensayo es documental, recopilando libros y artículos científicos que hacen referencia a la historia científica argentina, principalmente referida al CONICET. El propósito es mostrar que no puede realizarse un completo estudio epistemológico sin dar cuenta de su contexto sociológico e histórico, en este caso, precisamente referido a la gestión de la ciencia. La perspectiva del trabajo es más filosófica que histórica, realizando análisis del discurso e interpretación. La gestión, elemento sociológico, tiene una relación estrecha con la ciencia, y su estudio forma parte de la epistemología. Por lo que, en primer lugar, hay que cuidarse de utilizar la clasificación de ciencia básica y aplicada para priorizar con financiamiento a la última. En segundo lugar, hay que autonomizar pero no independizar la ciencia de la sociedad y el mercado en los que está inmersa, así como armonizar la iniciativa privada con la pública en el ámbito de la producción científica. En tercer lugar, apostar a la producción científica por Argentina contribuye a desmitificar la clasificación entre países desarrollados y subdesarrollados, o del primer o tercer mundo. En cuarto lugar, en la gestión de la ciencia, juega un papel clave la universidad, por lo que habría que armonizar la gestión de la universidad y de los organismos centralizados en la administración de la producción científica. En quinto lugar, en relación al fortalecimiento del componente humano, debería equilibrarse el ofrecimiento de subsidios con la profesionalización de la investigación en función de la dedicación. (shrink)

El ideal epistemológico apuntaría a que se respeten las distintas tradiciones científicas en las que pueda abrevar el científico, que pueden no seguir las líneas hegemónicas. La interpersonalidad en la ciencia significaría una multiculturalidad científica respetuosa de los distintos paradigmas que s..

This article attempts primarily to clarify the case of the "People of God" in the world of creation. It addresses the question: What are men and women doing in the world of creation when they claim, "We are a People of God"? This question is raised due to the ever-growing diversity of notions attributed to the phrase "People of God" from which problems of obscure meaning, truth-disclosure, and clear understanding arise. To address these problems, I attempt to reconceptualize and reinterpret (...) the case of the People of God, following the philosophical thoughts of Karl Rahner and Karol Wojtyla , Alfred North Whitehead and Hans-Georg Gadamer . This attempt is needed to know, learn, and understand the reality that goes along with the case of the People of God. The task of reconceptualization and reinterpretation exhibits an ontological hermeneutics of the phrase with the end in view of creating a new paradigm: from universality to universalizability. This clarification of the case of the People of God also suggests a metaecclesiology, which occasions men and women to give a "new expression" to their being a People of God. This "new expression" makes the case of the People of God more relevant to every age. (shrink)

The pedagogical function of science teaching may benefit from an analysis of the historical-epistemic dimension, without neglecting the socio-political context in which a given research was carried out. In the case of DNA structure, the background of its discovery is particularly complex. Starting from the analysis of some papers, the view on the circumstances that led to their drafting broadens. We try to answer the fundamental question for any educator: why teach all that? Ethics issues are related to the general (...) organisation of research, increasingly focused on speed and competition. Even teaching is affected by these dynamics, not only in higher education, but also at secondary level; students should be made aware of this trend. The history of science could therefore favour a more general awareness. _SUNTO_ La funzione pedagogica dell’insegnamento scientifico può trarre vantaggio da un’analisi della dimensione storico-epistemica, senza trascurare il contesto socio-politico nel quale una determinata ricerca è stata condotta. Nel caso della struttura del DNA, i retroscena della sua scoperta sono particolarmente complessi. Dopo l’analisi di alcuni articoli, si allarga gradualmente la vista sulle circostanze che hanno condotto alla loro stesura. Si cerca di rispondere a una domanda fondamentale per ogni educatore: perché insegnare tutto ciò? Le questioni etiche riguardano l’organizzazione generale della ricerca, sempre più tesa alla velocità e alla competizione. Persino l’insegnamento è influenzato da dinamiche simili, non solo in ambito accademico, ma anche a livello secondario; gli studenti dovrebbero essere a conoscenza di questa tendenza. La storia della scienza può dunque favorire una maggiore consapevolezza. (shrink)

En un periodo de profundos cambios en el sistema internacional, es aún más necesario contar con los marcos de análisis e interpretación adecuados para una comprensión adecuada de su alcance y significado. Esta obra pretende ofrecer una aproximación asequible, pero a la vez exigente y rigurosa, a las principales corrientes y debates teóricos de la disciplina de las Relaciones Internacionales, incluyendo tanto las teorías tradicionales, que siguen ejerciendo una notable influencia, como las aproximaciones más críticas y novedosas que han centrado (...) el debate teórico contemporáneo. Con ese propósito se ha reunido una destacada muestra de especialistas de la escuela española de Relaciones Internacionales, cuyos orígenes y formación son a su vez objeto de estudio. En sus capítulos se examina críticamente el etnocentrismo de una disciplina que no es ajena a la hegemonía estadounidense, material e ideacional, como marco para el estudio de las distintas teorías: el realismo y el institucionalismo, así como los debates y síntesis de sus revisiones neorrealistas y neo-institucionalistas; la Escuela inglesa de la Sociedad internacional, el social-constructivismo, la teoría crítica, el postestructuralismo, y la teoría feminista de las Relaciones Internacionales. El volumen también abarca las teorías de la integración y la seguridad internacional. Todo ello constituye un aporte fundamental para estudiantes e investigadores de este campo científico, así como para quienes, desde la práctica de las relaciones internacionales, aspiren a un conocimiento más reflexivo sobre su quehacer. (shrink)

Il volume, inserito nella collana diretta da Franco Todescan “Lex naturalis. Testi scelti di filosofia del diritto medievale”, presenta una sezione antologica di testi marsiliani introdotta da uno studio di Elvio Ancona sulla letteratura critica che nell’ultimo cinquantennio si è occupata del pensiero del Patavino. Lo studio bibliografico, in particolare, nella rivisitazione delle più recenti interpretazioni del Defensor pacis, trova occasione per interrogarsi su alcuni problemi giusfilosofici fondamentali che in quell’opera furono sollevati e sulle soluzioni che vi furono prospettate. (...) In questa prospettiva, dunque, viene esaminata innanzitutto la discussione relativa all’ispirazione di fondo della riflessione di Marsilio, riassumibile nella domanda se egli si debba ritenere “magis aristotelicus” o “magis christianus”, e a quale tipo di aristotelismo o di cristianesimo eventualmente si riferisca. Vengono successivamente considerate le principali teorie fiorite intorno alle grandi tematiche “istituzionali” del Defensor pacis, concernenti l’origine, l’organizzazione e la legislazione della civitas sive regnum, tematiche che sono state affrontate dagli studiosi ricorrendo a concezioni che andavano di volta in volta dal naturalismo al convenzionalismo, dal repubblicanesimo all’assolutismo, dalla teonomia al giuspositivismo. Ci si sofferma quindi sulla diuturna controversia che, con riguardo alla politica religiosa del legislator marsiliano, ha fatto parlare, con linguaggio spesso consapevolmente anacronistico, di “secolarismo” o addirittura “laicismo” e, alternativamente, di “cesaropapismo”. Si conclude infine con la disputa storiografica sulla collocazione del Mainardini tra medioevo e modernità, e con la valutazione delle indicazioni che, in termini di “ideologia marsiliana”, la complessa vicenda ermeneutica esaminata offre per una comprensione unitaria del significato della sua opera. (shrink)

Elvio Fachinelli was a leading Italian psychoanalyst of the 1960s-80s whose clinical, theoretical, and radical work resonated well beyond his discipline. In The Still Arrow, Fachinelli launched an interdisciplinary investigation ranging from anthropology to politics and the history of religions to the critique of ideology. From a psychoanalytic standpoint, individual obsessional neurosis is firmly connected to a process of repudiation of death. But Fachinelli argued that similar elaborations on time are also present at the group level, in disparate social (...) and historical contexts, for instance, in the archaic transformation of the dead into ancestors and in what he named "the fascist phenomenon." Originally written in Italian in 1979, this book displays Fachinelli's eclectic methodology, which came to serve as a precursor to Slavoj Zizek's work. Fachinelli differs from Freud's attempt in Totem and Taboo to equate individual psycho-libidinal predicaments with those of whole societies, and he points out an unbridgeable difference between the two. At the same time, for Fachinelli, that difference always remains one of degree, not of principle. He explores many questions about time, such as history's status not only as the sum of all possible histories but also of impossible ones. This first English translation of Fachinelli's work, The Still Arrow introduces a major critical European voice to the larger readership. (shrink)

All’origine della sovranità is a critical reflection on the complex and articolated sequence of events which, in the first half of the fourteenth century, brought to the crisis of Dyonisian hierarchical system and to the modern conception of sovereignty. In fact, the principle superiorem non recognoscere appears for the first time in juridical experience during the dispute about the two powers, when opponents of papal claims perceived the need to create new models of order, by which to replace the hierocratic (...) representation of the hierarchical system. After having considered the different conceptions of Dyonisian order in the late Middle Ages, the Author dwells on the two main contrasting paradigms: Marsilio’s organicism and Dante’s humanism. The first was coupled with clearly conventionalist theses, and led to the supremacy of the sovereignty principle and to a total submission of citizens to the public will; on the contrary, the second heightened persons’ capacity for self-regulation in accordance with a law that is given them with their being, and that directs them both to the beatitudo huius vite and, above all, to the beatitudo vite ecterne. Because of this contrast, through the philosophical arguments of the disputants, the problem of the relation between the two powers emerges in all its dramatic complexity. It wasn’t only a question to recognize preeminences or supremacies, autonomies or subjections, but to pronounce upon the conception itself of political community, of its ordering principle, and of its juridical shape. For this reason the alternative between Dante and Marsilio will mark out the whole subsequent juridical and political experience, up to our days. (shrink)

According to the Thomistic reflection on contingent matters, a conclusion is probabilis when it is arrived to through “dialectical” arguments, in the Aristotelician sense. In particular, for Aquinas dialectics is a method for searching truth also in the specific realm of judicial context, which represents a particular case of probable knowledge. Dialectics, as attends non only to value the reliability of testimonies, but aims more in general to the verification of the facts at stake, ensures the highest probability of the (...) solution to be reached. From the Thomistic perspective, then, one can claim that, if in a trial the acquired evidence is sufficient, the solution arrived to through the dialectical method is, among the many possible, the one which most probably “corresponds” to reality. (shrink)

The Thomistic doctrine of adequatio seems to endure as a current topic in contemporary debates on the accessibility of truth in trials, since it can account for the objectivity of our knowledge, while avoiding anti-correspondence objections. It can, thus, offer an important contribution to forensic epistemology, in particular in force of the fact that, in conjunction with Thomistic reflections on the certitudo probabilis of witnesses, it allows us to combine the claim that, in legal matters (like in all variable and (...) contingent subjects), we can never reach absolute certainty, with the conviction that one can nonetheless know what, with more probability, really happened. (shrink)

In the article, we consider the objections of the capability approach to Rawls’s theory of public justification. The objection is that Rawls’s theory is considered with an exclusive focus on reason and rationality as essential properties of justice, excluding from the domain of justice people who do not possess these properties (such as people with severe cognitive impairments). We point out the shortcomings of the alternative proposal to the capability theory, which is based on the dignity of the species, because (...) we claim that no valid normative conclusions can be derived from the concept of the species. We conclude by adopting a model of public justification according to which duties and rights are determined by reasonable people (ideal legislators). Reasonable people impartially judge the principles of justice even for those who do not participate in the process of justification but deserve the recognition of rights by universalizing these rights. Through universalization, they justified these rights for themselves and for those they represented by presenting adequate representatives in the process of justifying the principles of justice for those who do not have the capability to be reasonable and rational. (shrink)

In contemporary debates on euthanasia, physician assisted suicide and withholding and withdrawing life prolonging treatments, besides commonly used reasons, which are based on presumption of freedom and avoidance of pain, there is also an idea of a duty to die. Given that individuals are also members of society, and that they have families and loved ones, it is necessary to discuss cases when illness causes severe burdens for lives of loved ones. We consider that patient’s just assessment of duty to (...) die can be legitimate candidate for justification of procedure of acceleration of death, taken care of necessary conditions of justified social support for patients and necessary aliment from family and society. In this paper we examine main features of duty to die thesis, extract objections, and offer guidelines for continued discussion. We also want to express the importance of establishing social circumstances and preconditions for protecting the individuals.U suvremenim raspravama o eutanaziji i liječnički potpomognutom samoubojstvu, te odustajanju od tretmana, osim uobičajenih razloga koji se temelje na slobodi i izbjegavanju patnje osobe koja traži ubrzavanje smrti, postoji i teza o dužnosti umiranja. S obzirom na to da je pojedinac ujedno i član zajednice, odnosno da ima obitelj i voljene, nužno je raspraviti o slučajevima kada bolest izaziva značajne teškoće za život njegovih bližnjih. Smatramo kako i pacijentova pravedna prosudba o dužnosti umiranja može biti legitiman kandidat za opravdanje postupaka ubrzavanja smrti, uz nužne preduvjete pravedne društvene podrške pacijentu i dužne skrbi od strane obitelji i društva. U ovom tekstu razlažemo osnovne značajke teze o dužnosti umiranja, izdvajamo prigovore i dajemo smjernice za nastavak rasprave te izražavamo važnost ustanovljavanja društvenih okolnosti i preduvjete za zaštitu pojedinaca. (shrink)

We argue that the mandatory moral bioenhancement of psychopaths is justified as a prescription of social morality. Moral bioenhancement is legitimate when it is justified on the basis of the reasons of the recipients. Psychopaths expect and prefer that the agents with whom they interact do not have certain psychopathic traits. Particularly, they have reasons to require the moral bioenhancement of psychopaths with whom they must cooperate. By adopting a public reason and a Kantian argument, we conclude that we can (...) justify to a psychopath being the recipient of mandatory moral bioenhancement because he has a reason to require the application of this prescription to other psychopaths. (shrink)

ABSTRACT This article draws attention to the reception that François Fénelon's Télémaque (1699) received in England in the first half of the eighteenth century. It overturns the historiographical assumption that the Jacobites were the leading disseminators of this continental bestseller on the other side of the Channel. Even though in the English intellectual context Télémaque's framework was unorthodox, many staunch supporters of the Glorious Revolution were fascinated by the book's portrayal of a virtuous king who respects laws, rights and liberties, (...) and sacrifices himself to improve the wellbeing of his subjects. Moderate Whigs - who included several Huguenot refugees - capitalised on the poem's esprit du roi in order both to celebrate the English kings and to construct the ‘Myth of Louis XIV' as an example of how a sovereign should not rule. The study of the book's reception thus presents a somewhat emblematic case study from which to view the genesis of ‘Englishness', that of an ideological discourse largely based on a process of overturning. In addition, the Télémaque responded to the thirst for ‘useful Knowledge' that distinguished the advocates of ‘politeness' and, not least, its mild pedagogical approach rendered it a precious resource for the ‘moderation’ of the youth. (shrink)