The great popularity of homelessness as an artistic theme in the twentieth century and beyond may be explained by the frequency by which the everyday image of homeless persons impacts upon the passerby’s aesthetic perception of the urban environment. Nonetheless, as yet, homelessness has not been included in the field of the aesthetics of everyday life. This article is meant to fill this void. Being inspired by frequent personal encounters with homeless persons and drawing on parallels between the effort of (...) aesthetically appreciating mainstream artworks and the effort to cope with the negative aesthetic impressions generated by the homeless body, I argue that homelessness may not only be appreciated negatively but also may trigger lasting positive aesthetic experiences. (shrink)

The rise of a collective conscience of a new epoch, the Anthropocene, has brought to the fore scientists’ predictions of irreversible damage done to the Earth’s ecosystems within barely a decade. The passive attitude worldwide of placing the task of overcoming the evil consequences of human activity on specialized forums has already proved to be insufficient. In this context, Hamilton seeks to continue Becker’s project of laying down the foundations of an “anthropodicy,” seen as a humanistic science meant to bring (...) a participatory dimension to the humanity’s dealing with the degradation of the conditions of civilized life on Earth. (shrink)

The present paper challenges the view, rooted in the argument that groups lack a mind in the Davidsonian sense, that collective responsibility may be assessed mainly according to pragmatic criteria. I argue in favour of a kind of mental web of holistic collective attitudes and mindsets in the weak sense. I further connect this mental web to the dimension of collective responsibility via a reflection involving the existentialist dimension of Jaspers’ dilemma of seeing individuals in the position of having to (...) embrace not only those aspects of the collective identity that make them proud, but also those for which they feel guilt. My argument is also inspired by Sartre’s view of a task reflected in the individual mind by the group as a special kind of subjectivity living ‘for’ and ‘through’ individuals. I illustrate my argument with the 2018 controversies surrounding the approach of Poland’s political leaders to the Polish continuity of collective identity and collective responsibility. (shrink)

The article proposes a reflection on cultural sign production in social contexts dominated by the socially generalized fear of the unknown other and the obsession for vulnerability avoidance. This phenomenon has been reflected in the generalized tendency of reliance upon contractual trust, where the coherence of the signs legitimating a trustful relationship is maintained by external agencies backed by authoritative forums and sanctioned by well-defined rewards and punishments. In contrast with the contractual model of trust, I propose a different model, (...) covenantal trust. Taking as a point of departure Levinas’s phenomenological interpretation of the responsible self-opening toward the “sign of the giving of signs” which involves covenantal elements, I advance toward proposing a more active involvement of the participants in the process of joint production of signs. This dynamic involvement is made possible thanks to essential elements of the covenant, such as summoning and response. The covenantal approach aims at proposing a semioethical solution to the social challenges emerging from frustrations of members of both marginal and external communities for being treated distrustfully. (shrink)

The article brings into focus a series of political arguments of Stanley Hauerwas's “theological politics” and argues that these arguments are in stark contrast with the theoretical perspective of a political rule by a god-like Leviathan, an image inherited in modern and contemporary political culture from the early modern English philosopher Thomas Hobbes. The first section focuses on Hauerwas's arguments regarding the political potential of the term “Catholicity” to represent an alternative to the coercive politics reinforced by the post-Enlightenment nation (...) state. The second section proposes a reflection on the way the Church's Catholicity may be expressed politically without falling into the temptation of involving the Leviathan to sort out the issues generated by its diversity. The concluding section illustrates how Hauerwas uses his approach of a universal unity of Christians “without Leviathan” in his exhortation addressed to American Christians to say “no” to Donald Trump's version of communal unity that is rather based on “total allegiance” to the United States and on “repressive politics”. (shrink)

The article connects the debates surrounding the problem of dirty hands with those regarding collective responsibility, mainly via René Girard’s scapegoat mechanism and his view on mimetic violence. By virtue of the distinction between group intentions and individual pre‐reflective intentions, the article will explore the notion that groups are morally responsible for acts accomplished with dirty hands, and whether individual participants in group actions are also responsible. Moreover, the article introduces a reflection on the collective shame of a larger community (...) for what only a small group has done in its name. In a religious framework of thought, both the idea of a limited individual responsibility and that of collective guilt are valuable for furthering the dialogue on religious reconciliation. (shrink)

The multiple aesthetic representations of the sacred throughout our troubled human history account for the variety of the ways the sacred has been appropriated as a regulatory moral and civilizing force by groups and large communities of peoples. Nature has always been part of the everyday life of human beings, and the natural environment has been perceived as a medium for the manifestation of the sacred and as a source of moral behavior. Because of this, humans developed a peculiar relationship (...) with nature, imbued with both fear and fascination, which Bernard Williams has called “promethean fear,” “a fear of taking too lightly or inconsiderately our relations to nature,” with the potential of nourishing “our... (shrink)

The article begins with a reflection on the ‘conversation between mythologies’ present in the debate between C. Robert Mesle and John Hick on the role of Irenaean theodicy and process theology to tackle convincingly the problem of evil in the contemporary and future context of scientific advancement. I argue that, although these two authors consider their mythological perspectives to be widely different, there is a possibility of advancing toward conciliating the two views. I call the resulting myth the ‘aesthetic myth,’ (...) which focuses on the Trinitarian God, seen concomitantly as omnipotent and limited. Inspired also by the thought of St. Francis of Assisi and St. Maximus the Confessor, this myth asserts nature’s free initiative as co-creator with the Logos and the natural evil emerging from this initiative. Moral evil comes from natural evil; thus, ‘original sin’ shows no unsurpassable gap between God and humanity. (shrink)

In the Persecution and the Art of Writing Leo Strauss criticized the replacement of philosophical enquiry in youth education with history of philosophy and of philosophers with specialists in certain scientific fields. Contemporary calls for a “global social contract” emphasize the need of reforming international institutions and the importance of a youth education “for” sustainable development. Philosophical voices decry the ever-growing importance of institutions at the expense of individual freedom of expression and action. The article explores common points and differences (...) between our ideal of sustainable development and the Straussian ideal of creative philosophical thought. (shrink)

Trust is so intimately linked with faith that sometimes trust needs faith to unfold in a relationship. I argue that the role of this faith element in trust is to elevate the status of the one in which we trust so as to emphasize the equal dignity of all the participants in the relationship of trust. Against views that focus on a «rational» trust based on an exaggerated emphasis on the capacity of self-trust as a point of departure for the (...) trust in others, the essay develops toward the depiction of a kind of trust that is rooted in faith and still maintains a «reasonable» character. By way of discussing the implications of Thomas Hobbes’s reflections on covenants and contracts, and Annette Baier’s critique of what she sees as the Hobbesian «fixation» on contracts, I argue toward the identification of what I call a «covenantal trust» in contemporary political ontology. (shrink)

In this essay, I argue that the agonistic approach toward political engagement places too much emphasis on the task of winning the social game and overlooks the dimension of what has been called ever since Greek Antiquity by the name charis. Charis is the quality of life, denoting ideals of reciprocal invitations to feel joy and satisfaction. Under the influence of the Weberian model of charismatic leadership, collective charisma has faded away from the attention of political theorists. This essay offers (...) arguments for the integration of the collective charis into agonistic political theory but calls for several revisions of this theory. Counterbalancing the overemphasis on winning involves listening and witnessing in the sense of transforming the miracle of charis into the plain words of the logos and the sounds of the phonê that everybody can perceive. (shrink)

Concerning the public cultivation of the philosophical vocation, it can be said that some people become sowers, others become reapers, and still others, followers. However, from the followers’ perspective, sometimes the reapers may appear as sowers because they harvest ideas that they did not plant. In the context of globalization, those whose lives have been traditionally deemed “average”—and therefore insignificant—may become critical sources of inquiry for philosophy when it is seen as a way of life. I draw inspiration from semioethics, (...) a branch of semiotics that does not focus on technical discourse, but instead advances the reflection upon signs as one of the most basic philosophical activities. With this perspective in place, even the so-called “average” person can engage in spiritual exercises, either by personally tailoring their way or by following reapers or sowers. (shrink)

The overall goal of the article is to reexamine Hobbes’s concern to respond to the challenges of the republican perspective on the relationship between the liberty of subjects and the political power. If, according to Skinner, republican theorists appealed to sources of classical antiquity, I argue that Hobbes chooses to offer a blend of classical and theological ideas in order to generate a “science” of the political life within the confines of a postlapsarian world dominated by passion and the fear (...) of death. If the image of God is maintained in the Hobbesian politics, it is because Hobbes needed a model of imitation of a stability that the individuals dominated by passions failed too often to have. Hobbes also needed a model of omnipotence and providence to be imitated by the sovereign. This complex relationship between the theological heritage of the past and the novelties inaugurated in political thought by Hobbes’s accent on human passions triggers a series of changes in Hobbes’s understanding of the law of nature and natural right. The article brings to discussion Hobbes’s indebtedness to Lactantius in reading Lucretius’s materialism, Augustine’s model of God as a Creator and the theological controversy between intellectualism and voluntarism when formulating his own anthropological perspective on “natural” and “civil” law and right. (shrink)

Marilyn McCord Adams’s perspective on the intimacy with God as a way of defeating horrendous evils in the course of a human being’s existence has been met with a series of objections in contemporary scholarship. This is due to the fact that the critiques formulated have focused more on the debilitating impact of suffering on the sufferer’s body and mind, on intimacy as mere intermittent relationships between God and humans, or on what is lost or gained from the presence or (...) absence of this intimacy with the divine being. Focusing on Adams’s appeal to esthetic arguments in theodicy and on her reflection on practical issues in theology, the article presents Adams’s perspective on intimacy as a relation initiated objectively by God at the creation and at Christ’s incarnation and continued subjectively throughout history by both God and every human being. Given its combining of objective and subjective features, this kind of intimacy is not to be understood as an exclusively private relationship of each individual with God, but rather as a process of communal advancing in rehabilitation and mutual healing that is initiated in the antemortem career and fulfilled in the post-mortem existence. (shrink)