This article explores the philosophical complexities of asylum and refugee reception, critiquing both continental and analytical traditions while proposing a phenomenological method to bridge theory and praxis. It highlights the analytical tradition’s focus on formal rights and obligations, and contrasts this with insights from the continental tradition and Hannah Arendt’s experiential perspective on asylum. The paper advocates for a comprehensive theory of hospitality, aiming to reconcile formal rights with the lived experiences of refugees, ultimately striving for a balanced understanding and (...) better facilitation of mutual recognition and integration. (shrink)

Trata-se, no presente artigo, de analisar as mudanças que historicamente tem ocorrido no EU e as rupturas na apreensâo da realidade. As atuais transformaçoes da realidade teriam levado a um asvaziamento do ser? Ou ainda, a realidade nâo teria mais nada a ver com o sujeito? Como apreender essas transformaçoes? Esta investigaçâo faz-se valer da leitura de Gramsci, por meio da qual a unidade entre se e o pensar aparece como uma possibilidade de superaçao da metafísica do sujeito à elaboraçâo (...) de uma ontología concreta. (shrink)

Hélio Jaguaribe e o contexto do Iseb -- A filosofia como autoconsciência da cultura -- Os dilemas nacionais na circunstância brasileira -- Política ideológica : uma alternativa nacionalista.

Este trabalho teve como objetivo buscar evidência de validade convergente entre a Escala de Motivação para Aprendizagem em Universitários (EMAPRE-U) e a Escala de Avaliação da Motivação para Aprender de Alunos Universitários (EMA-U) e, também, verificar possíveis diferenças entre as variáveis sexo,..

Resumo: Paul Lengrand escreveu extensivamente sobre a filosofia da educação física, ao longo de sua vida. Esses trabalhos foram meticulosamente coletados, categorizados e sintetizados. De acordo com um estudo perceptivo, a postura vitalícia de Paul Lengrand sobre a filosofia da educação física foi significativamente influenciada por seu histórico singular, demandas sociais e interações interpessoais. Além disso, foi revelado que sua visão sobre a filosofia da educação física era uma extensão de seu profundo compromisso com a filosofia da educação, no decorrer (...) da vida, ao mesmo tempo que a aprimorava e refinava. A educação física e o esporte são conteúdos importantes da educação física, ao longo da vida. O esporte não deve ser visto como uma atividade muscular, mas deve ser combinado com a situação atual, moral e arte, e o período deve ser integrado com a educação, durante a vida. Centrada inequivocamente em torno de abraçar o exercício físico em todos os momentos da existência humana, a educação física foi considerada como uma dimensão indispensável da vida que exemplifica a durabilidade, a progressão gradual e a abrangência da filosofia da educação física, ao longo da vida. (shrink)

Face aux grands problèmes de la fin de vie, de la procréation médicalement assistée, de la prise en charge des personnes dépendantes, etc. qu'est-ce qui, au-delà de nos différences, pourrait constituer un noyau d'accord commun sur nos valeurs de base? Les valeurs éthiques n'ont-elles que la consistance circonstancielle que leur apportent des majorités politiques provisoires? Cet essai répond à une ambition peut-être naïve : rechercher un terrain commun, dont on pourrait tirer quelques valeurs admissibles par tout humain. Pour cela, l'auteur (...) dégage les concepts fondamentaux des éthiques traditionnelles et propose à son tour un système de pensée qui se fonderait sur les structures du psychisme humain, système qu'il appelle " l'éthique de l'homme ordinaire ", cet homme sans formation particulière existant avec son bon sens et son expérience. Il développe une véritable théorie de l'esprit de l'être humain et de sa dignité. (shrink)

Comment redonner vie à ces deux notions, dont la désuétude fait penser à Baudelaire : Vois se pencher les défuntes années, Sur les balcons du ciel, en robes surannées, mais qui de ce fait méritent quelque égard, tant elles occupèrent les philosophes du passé? Faut-il choisir entre le dualiste, qui s’écrit "j’ai un corps" et affirme la séparabilité de l’âme et du corps, et le moniste qui dit leur inséparabilité, et s’écrit : "je suis mon corps"? Nous proposerons qu’entre le (...) dualisme et le monisme il soit urgent de ne pas choisir, et que le corps se situe à la limite de l’être et de l’avoir, limite toujours mouvante, tant il est vrai qu’il est des moments du jour où il nous semble que nous avons un corps, et d’autres où il nous semble que nous sommes notre corps. Car le corps en bonne santé, oubliable et silencieux, n’est pas le corps souffrant, inoubliable et auquel on est comme assigné. Car le corps regardé n’est pas le même que celui qui ne l’est pas. De sorte qu’il ne faudrait pas prendre ce qui phénoménologiquement apparaît pour des réalités ontologiques! Inspiré par les traditions aristotélicienne et chrétienne, cet essai se voudrait une contribution à une anthropologie résolument philosophique, et au fond une méditation sur la pensée de Pascal selon laquelle "l’homme n’est ni ange ni bête", ayant entre angélisme et bestialité "ses allées et venues"... (shrink)

Questo articolo è dedicato al De Aucupio di Pietro degli Angeli da Barga, altrimenti conosciuto come ‘il Bargeo’ (1517-1596), e alla trama di corrispondenze tematiche che questo poema intreccia con la parafrasi degli Ixeutica di Dionisio (III-V sec.), presumibilmente nota al poeta tramite la mediazione di Conrad Gessner. Dopo un’introduzione sui protagonisti della questione, ci si concentrerà su un caso esemplare, corredato di apparato critico, tratto dal De Aucupio, e sulle possibili fonti impiegate dal Bargeo.

Suárez’s primary attempt to rethink angelology can be found in the De Angelis. This work is a mighty commentary on the prima pars of Aquinas’ Summa Theologiae (qq. 50-64) which Suárez left to his colleagues after his years in Coimbra (1597-1607), and which was published posthumously in Lyon in 1620. The composition of the text is somewhat stratified and it includes many references to the Disputationes Metaphysicae, but Suárez most likely already started writing it during his years of teaching (...) in Spain and Italy (1575-1597), before 1597. Because of its Thomistic inspiration, the De angelis is a fundamentally theological and doctrinal work, the metaphysical core of which is independently treated in the DM 35, entitled De immateriali substantia creata. In this passage, which is eminently theoretical, Suárez grapples with the most important quaestiones concerning angels under a metaphysical point of view, therein offering one of the most interesting overviews of early modern angelology. In this paper, I will refer especially to the DM 35, a more synthetic and peculiar work, with some reference to De Angelis as well. I will focus especially on sections 1-3 of DM 35, and try to reconstruct Suárez’s views on the following points: a) the cosmological necessity of angels, their rational demonstrability and the possibility of man’s knowing them (sections 1-2); b) the immaterial essence of angels (section 3). (shrink)

Reseña d ela obra de Stefania Zanardi, _Umanesimo e umanesimi. Saggio introduttivo alla storiografia di Eugenio Garin_, Milano, Franco Angeli, 2019, 129 pp.

A fil rouge goes through Habermas’s decade long research. It is the idea that Reason and rationality permeate human societies and may lead human action towards emancipation, if aptly elaborated through the filter of theoretical reflection. Theory must pick up on this rational core and turn the intrinsic rational potential inherent to modern societies into a self-consciously pursued ‘project of enlightenment’. This introduction to the special issue ‘Habermas, Democracy, and the Public Sphere: Theory and Practice’ shows how Habermas’s work in (...) different scientific domains contributes to the construction of the ‘project of modernity’ from the many angles that such a complex project requires. The public sphere is, in Habermas’s theory, the societal domain in which communicative interactions have a chance to make Reason come to bear on human societies and lead them on the path to social and political emancipation. The contributions to this special issue focus therefore on the public sphere and illustrate the evolution of the concept in Habermas’s work and its relation to democracy at national and supranational level. (shrink)

What does Saussure really mean by “semiology”? This is the question we try to answer in this text. In fact, reading his writings and notes, we realize that Saussure uses the term “semiology” in different contexts and with different meanings. So the notion of “semiology” issued from his works is more complex than it seems because it undergoes several transformations throughout the development of Saussurian thought. The term “semiology” never appears in the texts published during in his lifetime, but we (...) find several mentions of this notion in the manuscript sources that make up the Saussurian corpus. While this term appears first during the period between 1881 and 1891, especially in all the documents known under the title of Phonétique, in the Gothic lessons, and in the manuscript “De l’essence double du langage”, the notion of “semiology” is presented to the public in the Cours de linguistique générale with a very precise meaning that has been taken up in Adrien Naville’s Nouvelle Classification des sciences. Then, after the publication of a large part of Saussure’s autograph writings, Ecrits de linguistique générale, we can return to this notion not only to trace its genesis, but also to better understand its complexity. And this is what we propose to do in this article. (shrink)

Circular economy thinking has become the subject of academic enquiry across several disciplines recently. Yet whilst its technical and business angles are more widely discussed, its philosophical underpinnings and socio-economic implications are insufficiently investigated. In this article, we aim to contribute to their understanding by uncovering the circular economy role in shaping a new vision, highlighting the social and economic dimensions of future imaginaries and the mechanisms that can enable them to bring about change in the social context. We believe (...) that defining the vision that the circular economy is contributing to shape is key to explain its conceptual framework and activities. Drawing on the concept of fictional expectations, we uncover one of the plausible social dimensions inherent to the circular economy thinking thereby opening up a new perspective on the current debate in the circular economy literature wherein authors, by contrast, are emphasising the lack of an explicit social dimension. Fictional expectations are introduced to refer to those imaginaries of the future that can catalyse social action in the present and counteract societal addictions, in which modern society seems to be trapped. We show how a circular economy inspired vision can be instrumental to the emergence of a fictional expectation that can provide therapies to the current societal addiction of wasteful production and consumption systems. This philosophical background allows us to provide, in conclusion, a new conceptualisation of the circular economy as a cognitive framework instrumental to the emergence of a future imaginary. (shrink)

One hundred years ago, Frederick Taylor and the pioneers of scientific management went into battle on US factory-floors. Armed with stopwatches and clipboards, they were fighting a war over measure. A century on and capitalist production has spread far beyond the factory walls and the confines of 'national economies'. Although capitalism increasingly seems to rely on 'cognitive' and 'immaterial' forms of labour and social cooperation, the war over measure continues. Armies of economists, statisticians, management-scientists, information-specialists, accountants and others are engaged (...) in a struggle to connect heterogeneous concrete human activities on the basis of equal quantities of human labour in the abstract – that is, to link work and capitalist value. In this paper, we discuss contemporary capital's attempt to impose the 'law of value' through its measuring of immaterial labour. Using the example of higher education in the UK – a 'frontline' of capitalist development – as our case-study, we explain how measuring takes places on various 'self-similar' levels of social organisation. We suggest that such processes are both diachronic and synchronic: socially-necessary labour-times of 'immaterial doings' are emerging and being driven down at the same time as heterogeneous concrete activities are being made commensurable. Alongside more overt attacks on academic freedom, it is in this way that neoliberalism appears on campus. (shrink)

One hundred years ago, Frederick Taylor and the pioneers of scientific management went into battle on US factory-floors. Armed with stopwatches and clipboards, they were fighting a war over measure. A century on and capitalist production has spread far beyond the factory walls and the confines of 'national economies'. Although capitalism increasingly seems to rely on 'cognitive' and 'immaterial' forms of labour and social cooperation, the war over measure continues. Armies of economists, statisticians, management-scientists, information-specialists, accountants and others are engaged (...) in a struggle to connect heterogeneous concrete human activities on the basis of equal quantities of human labour in the abstract – that is, to link work and capitalist value. In this paper, we discuss contemporary capital's attempt to impose the 'law of value' through its measuring of immaterial labour. Using the example of higher education in the UK – a 'frontline' of capitalist development – as our case-study, we explain how measuring takes places on various 'self-similar' levels of social organisation. We suggest that such processes are both diachronic and synchronic: socially-necessary labour-times of 'immaterial doings' are emerging and being driven down at the same time as heterogeneous concrete activities are being made commensurable. Alongside more overt attacks on academic freedom, it is in this way that neoliberalism appears on campus. (shrink)

Euhemerus, the famous theorist on the nature of the gods who lived around 300 BC, has usually been discussed as a disembodied intellectual figure, with scholars focusing on his literary and philosophical sources and influence. Although he is called “Euhemerus of Messene,” there is uncertainty as to where he was born, lived, and worked, in particular whether he came from Sicilian or Peloponnesian Messene. Until now, the conquests of Alexander the Great and the establishment of the Successor Kingdoms have been (...) considered the only context for Euhemerus. This paper will draw upon literary, historical, and archaeological evidence to argue that Euhemerus belongs in a Sicilian context. The long history of the worship of rulers in Sicily from the oikistai to the tyrants of Syracuse, the wealth of Sicily, the proximity of the Lipari Islands, the multiethnic milieu of Sicily with its vigorous interaction and syncretism, all contributed to Euhemerus' experiences and thought. We suggest that centuries of Sicilian cultural and political experience, not merely the “phenomenon” of Alexander the Great and the dawn of the Hellenistic Age, provided the impetus to the ideas of Euhemerus, and that Euhemerus brought this Sicilian contribution to bear on the new problems of the wider world. (shrink)

In an interesting essay published in this journal Jonathan Floyd has recently argued (Citation2009) that, contrary to widespread opinion, political philosophy is not too a‐historical, for historical facts cannot ground timeless political principles. In the following I would like to reply to his theses showing that the authors he criticises aim in fact to show that our historical situation gives us a decisive clue as to the tasks that philosophical theory has to address; that philosophical argumentation rests on normative beliefs (...) that we expect our audience to take for granted, and that these beliefs are historically embedded. Finally, although the historicity of normative beliefs has been often used to reject universalism, current scholarship includes important attempts to combine historicity and universalism. (shrink)

What principles of political justice ought to apply to the European Union? This question is particularly relevant considering the deepening integration process that resulted from the crises of the past decade. Habermas’s conception of a transnational democracy allows identification of the methodological components of transnational political justice: to unite in a transnational polity, people belonging to different national communities need a common purpose, principles governing the distribution of constitutional and legislative power and a common political infrastructure that allows them to (...) form democratic will as free and equal citizens. This article attempts to further expand these points through a public goods approach. European policies generate European public goods. These must be produced and accessed based on a fair cooperation scheme. Identifying these specific fairness conditions allows further clarification on how legislative and constitutional power ought to be distributed within the European polity. (shrink)

Diese Studien untersuchen den Natur- und Wissenschaftsbegriff sowie die naturwissenschaftliche Methode Albrecht von Hallers (1708-1777) in ihrer Entstehung im Rahmen des naturrechtlichen Denkens der Frühaufklärung. Von Relevanz ist dabei Hallers Beziehung zum Newtonianismus Willem Jacob 'sGravesandes, der Newtons mathematische Naturwissenschaft experimentalistisch umdeutet und die wissenschaftliche Erkenntnislehre auf der >moralischenneospinozistische.