Il volume affronta i complessi problemi sollevati dalla musica a studiosi, critici, filosofi, e che riguardano cio che ruota attorno a questa arte dalle molteplici facce. Punto chiave della riflessione sono le avanguardie del Novecento, poiché le sue profonde trasformazioni mettono a nudo ed evidenziano, a volte in modo drammatico, gli interrogativi di fondo a cui la musica ci ha sempre posto di fronte. Il tema centrale è il rapporto tra una supposta universalità dell'esperienza musicale in senso lato e la (...) sua innegabile storicità, tema su cui si dibatte nel pensiero occidentale sin dai tempi di Pitagora. Pur essendo un linguaggio chiuso nella sua specificita, la musica ci spinge di continuo ad andare oltre: allude sempre a qualcosa che sta al di fuori dei suoni stessi e ci invita a esplorare i luoghi a cui segretamente tende"--Back cover. (shrink)

In questo volume Enrico Fubini si propone di mettere in luce i temi fondamentali, le correnti piú importanti, i problemi chiave dell'estetica musicale contemporanea, iniziando il loro studio dall'illuminismo, in cui tali problemi affondano le loro radici. Il concetto di estetica è inteso nel senso piú largo, comprendendo le meditazioni sulla musica non solo degli studiosi di estetica e dei musicisti stessi, ma anche dei filosofi, degli psicologi, dei fisici e dei matematici.

A history of music aesthetics from Antiquity to the present day. Fubini considers musical thought in terms of its relationship to philosophy, medicine, astronomy, mathematics and teaching in the period up to the Enlightenment. The second half of the book concentrates on key issues in contemporary music aesthetics, placing them in the perspective of the Enlightenment and of 19th-century philosophers.".

In the history of the Hebrew Thought there are some points about the value of music and chant wich can seem contradictory. Generally speaking, the rationalistic thought tends to forbid music, especially in profane uses because of its lascivious character. On the contrary, mystical thought tends to considerer music and chant as a way of spiritual rising. The Zohar, the great book of the Hebrew medieval mysticism, considers music as an esoteric thing related wich mysticism and prophecy.

[ES] Este trabajo parte de la pregunta sobre si el arte musical es capaz de expresar realmente el sentimiento trágico, e intenta clarificar la relación que existe entre el concepto de lo trágico y el lenguaje de la música. En concreto, se trata de reconstruir la historia de esta relación empezando por sus raíces, hundidas en la tragedia griega, para llegar a sus más cercanas expresiones en el siglo XX. Se pone el acento en el valor trágico del propio contenido (...) musical, destacando con atención, en el caso del melodrama, la relación que surge entre una emoción expresada en palabras y aquella que nace de la música misma, así como la contradicción aparente entre la belleza de la armonía de la música polifónica con el sentimiento de lo verdaderamente trágico. [EN] This writing raises the question if the musical art is able to really express the feeling of the tragic, and tries to clarify the relation that exist between the concept of the tragic and the language of music. In particular, it aims to reconstruct the history of this relation beginning by its roots, sunk in Greek tragedy, to arrive at its nearer expressions in the XX century. The accent is on the tragic value of the musical content itself, emphasizing in particular, in the case of the melodrama, the relation that arise between an emotion expressed in words and that that is born of music itself, as well as the apparent contradiction between the beauty of the harmony of polyphonic music and the feeling of the truly tragic. (shrink)

Research of the complex relations which there are between “theory of affections/effects in music” and “theory of harmony of the world” . Both are approaches which go back to Renaissance and cover Baroque and Enlightenment until arriving to Romanticism. It is an efficacious meeting between an empiricist trend and a mathematical rational trend in music.

What concept of Judaism is present in Schönberg’s philosophy of music? It is impossible to separate the musical texture from his experience of reconciliation with Judaism, and his new idea of musical drama is a confirmation that the dodecaphonic structure of musical thinking connects with Schönberg’s idea of the Jewish ethical and religious point of view. A comparative analysis of some essays with some operas shows the internal tie between music and Judaism in dodecaphony.

In lieu of an abstract, here is a brief excerpt of the content:Humanism and Truth: Valla Writes against the Donation of ConstantineRiccardo FubiniTranslated by Anastasia Ananson and William ConnellThere has existed for a long time now in studies of Renaissance humanism (and not only as these have developed in a single country or disciplinary area) a tendency to consider from a prevalently formalist point of view what was instead an innovative and complex cultural experience. A particularly privileged position has been (...) reserved for the ars rhetorica, which, considered in its “purely formal instrumentality,” has been treated as though immune from ideological contamination. 1 The fear of becoming entangled in matters of ideological interpretation may, in turn, give rise to new and more seriously flawed readings. Although this is a matter which I shall not now emphasize, it should be clear that when the interpretation of a text is limited to its “purely formal instrumentality,” the vacuum that results can be filled more easily with matter that is new and different. Ideology chased from the doorstep may yet sneak in through the window, sometimes completely stripped of its real historical context. However, what is more important to note here as a premise to my discussion is that, along with the formalism already referred to, one finds in recent studies a tendency to diminish or minimize the significance of writings that were celebrated by the historical traditions of the last century and felt to belong to a shared cultural, religious, or political legacy.Among such writings the De falso credita et ementita Constantini donatione of Lorenzo Valla has certainly played an important part, beginning at least with the clamor that was raised on its behalf by Ulrich von Hutten and Martin Luther. Yet it is quite typical that the work’s most recent [End Page 79] editor, who has dedicated much careful research to Valla’s treatise and its reception, should have attempted to disconnect the meaning of Valla’s treatise in its own time from the influence it would later have, concluding that “the influence [of Valla’s work] manifested itself in accents quite different from those that have resulted from [current] interpretation.” 2 In the view of this scholar, at the time of the composition of Valla’s work, Constantine’s alleged “donation” was no longer a matter of contemporary relevance; rather, it furnished the theme for a brilliant exercise in legal rhetoric. He writes: “By then the Donation of Constantine was no longer an urgent theme for political theory. (Die Konstantinische Schenkung war damals kein beherrschendes Thema der politischen Theorie mehr.)” 3My discussion takes its cue from this point. Without dwelling at length on the various contributions of other scholars, I shall begin first by trying, on the basis of documentary evidence, to restore Valla’s treatise to life, to the climate of its day, in order then to gather and present its meaning along interpretative lines I have already laid out elsewhere. 4According to that usually trustworthy Florentine chronicler, Giovanni Cavalcanti, Filippo Maria Visconti, duke of Milan, at the end of 1443 made a diplomatic avance toward Florence. Principal among the issues dividing the two powers had been the protection afforded by the regime of Cosimo de’ Medici to Francesco Sforza, then holed up in his fiefdoms in the March of Ancona. The Duke now proposed that they should unite in common defense against the Pope, insofar as the latter was sovereign lord of the March. Beyond these particular circumstances, the accord was supposed to find its warrant in the partners’ shared interest in affirming the superiority of civil over ecclesiastical jurisdiction. So the Duke, according to Cavalcanti, advanced his proposal with words that allow us to suspect an early but not surprising echo of Valla’s treatise (first circulated in that very year): “It so happens that even if Constantine consigned to Sylvester so many and such rich gifts—which is doubtful, because such a privilege can nowhere be found—he could only have granted them for his [Sylvester’s] lifetime, [because] the Empire takes precedence over any lordship.” No differently from Valla, Duke Filippo Maria thought the sovereign impersonality of the [End Page 80] law was the prerogative only of the Empire (and... (shrink)

Our usual method" is an expression that Aristotle uses in a passage of the Politics (I.1, 1252a17-20) to describe the technique of subdividing a composite object of study into the elements that make it up, in order to study the possible combinations. What theory is the basis for this method? Is it really a usual method for Aristotle? Enrico Rini responds to these questions, starting with the analysis of some passages of the Aristotelian corpus that refer to concepts of (...) the part and the whole. From these passages, Rini attempts to extrapolate a theory that Aristotle states explicitly only on occasion. The mereology that emerges from this study is not a formal theory, unlike the logical mereology present today, and therefore takes into account different types of the whole and the part, with a scope that has applications for the field of biology. (shrink)

The paper is devoted to an examination of the epistemic account of the notion of deductive inference recently provided by D. Prawitz, and based on the notion of ground. This is part of the general scenario constituted by the “Proof-theoretic semantics”, presented since the ’70s of the last century as an alternative to the standard model-theoretic explication of the notion of logical consequence.Our argument pivots on the so-called “Curry–Howard Correspondence”, which exploited the idea of considering proofs as proper mathematical objects (...) in a remarkable way. A sort of rational reconstruction of this idea is outlined, tracing it back to Hilbert and Husserl’s investigations. (shrink)

1. Epistemologia, logica e dialettica -- 2. Fisica, antropologia e metafisica -- 3. Filosofia pratica -- 4, pt. 1. L'influenza di Aristotele: antichità, Medioevo e Rinascimento -- v. 4, pt. 2. L'influenza di Aristotele: età moderna e contemporanea.

This is a book about food, philosophy, and intellectual property rights. Taken separately, these are three well-known subjects; but it is uncommon to consider them together. Delivering a rich field of disputes, the book is comprised of 50 case studies, organized around eight themes: images; genericity and descriptiveness; language traps; procedures; menus, recipes, and creativity; boundaries; biotech; and empowerment. The introductory chapter frames the selection of cases and encourages readers to look beyond them, envisaging new lenses to look at food (...) vis-à-vis intellectual property. The terrain encompassed is wide-ranging and reaches out to fine-grained aspects of food products, recipes, and cooking. Conceived for a wide scope of readers, the volume ultimately interrogates the links between food and cultural identity, bringing to the fore the ethical, political, aesthetic worth of culinary arts and gastronomic experiences. This accessible book will be of value to scholars, students, practitioners and others with interests in the areas of intellectual property, food law and food studies. (shrink)

Täglich verwenden wir Ausdrücke, mit denen wir etwas anderes meinen, als wir sagen. Wir ersetzen Unaussprechliches, wir bleiben höflich, und manche suchen unangenehme Wahrheiten oder ihre tatsächlichen Absichten zu verschleiern. Solche verhüllenden Ausdrücke wurden schon in der Antike als Euphemismen bezeichnet. Ihr Gegenteil, meist krasse Negativbezeichnungen, heißen Dysphemismen. Ob sie als Tabubruch, als Verstoß gegen Konventionen oder als unangemessenes Verhalten gelten, hängt von den Textsorten, den Situationen und Diskursen ab, in denen sie gebraucht werden. Oft geht es um Tod oder (...) Krankheiten, um den Mediendiskurs über Immigranten oder Minderheiten, aber auch um Arbeitszeugnisse oder die Werbung für Produkte und Dienstleistungen. Das alles sind Themen der Beiträge in diesem Buch. (shrink)

In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of the overlapping consensus; the (...) third thesis explains how the overlapping consensus can serve its function in accordance with political liberalism’s commitment to epistemic neutrality. The second claim on which my argument relies is empirical: (ii) Rawlsians typically deny at least one of the three theses to which political liberalism is committed. Based on (i) and (ii), I conclude that Rawlsians have hitherto provided unconvincing accounts of the place of comprehensive doctrines in political liberalism. (shrink)

The stated aim of cryptocurrencies is to free the monetary system from the need to trust financial intermediaries, by relying on incentive design and technology. Many descriptive studies, however, have questioned cryptocurrencies’ delivery on the promise of trustlessness. This paper promotes a normative analysis of trust in cryptocurrencies by discussing (i) whether trust is in principle eliminable, and (ii) whether trustlessness is in itself a desirable goal. These issues are closely related, we argue, to the further issue of what kind (...) of institutions cryptocurrencies represent. We discuss the cognitive functions played by cryptocurrencies through the lens of the “extended mind” hypothesis in the philosophy of mind and hence conceive of cryptocurrencies as mind-extending institutions. As the models of institutional mind extension differ in the fiduciary bond they assume exists between individuals and institutional resources, we compare the reliance-based model of “scaffolding institutions” with the trust-based model of “cognitive institutions,” showing that the ineliminability and desirability of trust lead to seeing cryptocurrencies as instances of the latter. In the end, our discussion suggests that trust is a necessary component of cryptocurrencies’ cognitive functions and its promotion helps to perform such cognitive functions more effectively and sustainably. (shrink)

Enrico Müller legt hier die erste philosophische Gesamtdarstellung zur Bedeutung der Griechen für Nietzsches Denken vor. Er zeigt, wie sich in Auseinandersetzung mit dem Griechentum Nietzsches eigene Philosophie entwickelte, und problematisiert deren Abgrenzungen von der Logosphilosophie der griechischen Klassik. Müller kommt dabei zu dem Schluss, dass auch Nietzsches Philosophie letztlich auf die Vorgaben der sokratisch-platonischen Dialektik angewiesen bleibt.