For Gilles Deleuze's two essays ‘Causes and Reasons of Desert Islands’ and ‘Michel Tournier and the World Without Others’, the crucial question is what the perception is, what its fundamental conditions are. A desert island can be a place to experiment on this question. The types of perception are described in many critical works about the history of art and aesthetical reflections by artists. So I will try to retrace some types of perception especially linked to the ‘haptic’, the importance (...) of which was rediscovered by Deleuze. The ‘haptic’ proposes a type of perception not linked to space, but to time in its aspects of genesis. And something incorporeal has to intervene in a very original stage of perception and of perception of time. Thus we will be able to capture some links between the fundamental aspects of perception and time in its ‘out of joint’ aspects. (shrink)

Some people ask how can you possibly translate Deleuze into Japanese. This is an interesting question that I’d never asked myself previously. According to W. Benjamin, a work’s essence only emerges through translation. Yet, when translating Deleuze and other authors into another language, whatever this may be, it’s also important to translate the text’s voice, along with all the underlying voices it bears within it. As the very flesh of thought, it’s the voice that we want to translate, and in (...) seeking to do so we experiment with the impossible. Whatever may come of this, through experimenting with the impossible many things happen. (shrink)

The premodern history of the European university can be divided into two triads of three centuries: the medieval university and the ‘medieval’ university of the sixteenth, seventeenth and eighteenth centuries. During these last three centuries Europe’s Christian university was a ‘confessional’ university: the catholic, Lutheran, reformed and Anglican university and the dissenter university of New England. The reformed university of these centuries offered a distinctive way of systematic thought. A specific doctrine of God was connected with a distinct ontology and (...) this combination constituted the theoretical framework of its philosophy and theology. What are the main distinctive features of this scholastic way of thought and can a specific traditionhistorical background be identified ? I– The key concept of this systematic way of thought is God’s free knowledge . This free knowledgeis here understood to be God’s knowledge of future states of affairs – see section 7 for the main lines of Turrettini’s doctrine of God. This free knowledge of future states of affairs is also called definite , because future states of affairs are definite on the basis of God’s certain will. Thus God’s free knowledge is partly based on divine will, but the other pillar of God’s free knowledge is that divine knowledge which is structurally prior to an act of divine will: God’s ‘natural’ knowledge . This natural or necessary knowledge of God encompasses all possible states of affairs. This structure turning around the notion of scientia libera is vital for understanding Western thought, because Aristotelianism and latin Averroism, Thomism and nominalism do not dispose of this notion of scientia libera. Such a free knowledge doctrine of God is married to a specific type of ontology, namely a contingency ontology– see section 8. This type of ontology centres on the notion of fundamental possibility. All possible states of affairs enjoy the status of possibility . This status of possibility is constituted by logical possibility. Turrettini joins Duns Scotus in defining the logicum possibile: If a state of affairs is possible, then it is not inconsistent that it obtains. Therefore, the twin concept of fundamental possibility is logical IMpossibility: What is logically impossible, is inconsistent and self-contradictory, because it includes contradictory predicates. This approach leads to the central ontological notion of synchronic contingency. Turrettini’s key term is even almost the same as this modern invention to name this crucial device: simultas potentiae. When is an event contingent in this sense? An event e is synchronically contingent at time t, if e is the case at time t – therefore eis possible – while it is possible too that e is not the case at the same time t. Because of the simultaneity of the possibility of the opposite, reality is not necessary. It is open. Thus, the tool of implicative necessity is essential to Turrettini’s methodology. It does not only govern his doctrine of God, but also his theory of true freedom of the human will. II – In contrast to traditional descriptions of reformed scholasticism, Turrettini’s theology is a theology of will and radical contingency in general and a theology of freedom and grace in particular. I have already indicated that Turrettini followed Scotism in vital respects and Duns Scotus stood on the shoulders of Henry of Ghent and of Bonaventure . The ontological infrastructure was delivered by Duns Scotus’ way of thinking structured by synchronic contingency, but the basics of this type of doctrine of God’s knowledge are already conspicuous in the so-called Summa fratris Aleandri . Thomas Aquinas substantially borrowing from Aristotle consciously deviates from this tradition built on the legacy of Augustine and Anselm, the Victorines and Alexander of Hales by ignoring the new theory of divine knowledge put forward by John of La Rochelle. This new approach develops a new relationship between God’s notitia simplex and notitia visionis on the one hand and his potentia absoluta and potentia ordinata on the other hand. (shrink)

Generalmente los comentadores han abordado la temática de la intuición en la filosofía de Spinoza desde la perspectiva de la problemática de lo que en la Ética aparece como ciencia intuitiva o tercer genero de conocimiento. En el presente artículo, en cambio, intentamos mostrar que hay en los escritos de Spinoza un concepto de intuición más amplio que el que está implícito en la ciencia intuitiva, del cual esta no sería más que una subespecie. Como paso previo para alcanzar dicho (...) fin, intentaremos mostrar que la concepción de la intuición que sostiene Spinoza está estrechamente emparentada con la concepción cartesiana -de la cual ofrecemos un breve esbozo en el primer apartado- y que ambas concepciones tienen como fundamento la naturaleza de la idea. Generally, critics had tackle the issue of intuition in Spinoza’s philosophy from the point of view of the problem of what in the Ethics is called intuitive science or third kind of knowledge. In the present paper, instead, we try to show that there is in Spinoza`s writings a wider concept of intuition than that which is implied in the intuitive science, being the later no more than a sub-kind of the former. As a previous step to achieve this target, we try to show that Spinoza`s conception of intuition is narrowly tied with the Cartesian conception -of which we offer a brief draft in the first part- and that both conceptions are based on the nature of the idea. (shrink)

「デモクラシーこそは歴史の未来である」。誕生間もないアメリカ社会にトクヴィルが見いだしたのは、合衆国という特殊性を超えた、歴史の「必然」としての平等化だった。「平等化」をキーワードに、その思想の今日的 意義を甦らせる。.

Che cosa distingue, concettualmente, l’esattore delle tasse che esiga da un uomo, a pena di sanzioni, una determinata somma di denaro, dal bandito che gli intimi, sotto la minaccia di un’arma, di consegnargli la medesima somma? È sul soddisfacimento del requisito della giustizia che si fonda, come sostenne Agostino, l’eterogeneità tra uno Stato e un’accolita di furfanti? «Se non è rispettata la giustizia, che cosa sono gli Stati, se non delle grandi bande di ladri? Perché le bande di briganti che (...) cosa sono, se non dei piccoli Stati?». Il volume ripercorre le risposte più autorevoli fornite nel XX secolo, entro un orizzonte postmetafisico, alla domanda agostiniana: prima dell’avvento del regime nazista, la tesi che un’associazione a delinquere sia indistinguibile da uno Stato è stata sostenuta da Benedetto Croce, Santi Romano e Hans Kelsen; dopo l’esperienza del nazismo e delle sue atrocità, perpetrate in nome dello Stato e della legge, le questioni relative alla natura del diritto e alla relazione tra morale e diritto hanno assunto – come ha osservato Robert Alexy – «l’urgenza di un problema scottante», e la domanda filosofica sulla validità della legge ingiusta è apparsa ineludibile non solo ai maggiori filosofi del diritto (Herbert L.H. Hart, Alf Ross, Ronald Dworkin e lo stesso Alexy), ma alle stesse corti tedesche. (shrink)

O problema de fundo da especulação eckhartiana é a verdade do ser uno enquanto Deus e divino ligada à questão do seu conhecimento. Operando uma síntese da tradição neoplatônico-agostiniana e do pensamento do Pseudo-Dionísio Areopagita, o mestre dominicano funda os alicerces da sua teologia unitiva na teoria do ser.

El principio de racionalidad, o de economía, puede expresarse como la hipótesis de que los sujetos tienden a llevar a cabo aquellas acciones que maximizan la diferencia entre beneficios y costes. Este principio es ampliamente aplicado en las ciencias sociales, sobre todo, obviamente, en la teoría económica, si bien en el último medio siglo ha sido aplicado también de manera creciente a otras ramas de dichas disciplinas (sociología, ciencia política, antropología, historia, etc.). En este artículo se discute la posibilidad de (...) aplicarlo a la lingüística y la pragmática, comentando varios de los trabajos realizados desde ese punto de vista, e ilustrándolos con su aplicación al caso del uso de expresiones vagas. (shrink)

In Horae canonicae W. H. Auden ha messo a tema la dimensione mi­metica della condizione umana. Il saggio ricostruisce in tal senso l’an­tropologia negativa di Auden, prendendo le mosse dall’analisi del desi­de­rio di riconoscimento quale elemento centrale dell’identità storica. Attra­ver­so una lettura dei motivi della folla e del doppio, e sullo sfondo del poe­ma The Age of Anxiety e della produzione saggistica di Auden, si mo­stra che la «routine della lode e del biasimo» innesca meccanismi imi­tativi di sdoppiamento e rivalità (...) che, se da un lato anticipano le tesi di Ca­netti e Girard, dall’altro rinviano a una concezione mi­metico-rituale e mi­metico-negativa della poesia.In Horae canonicae W.H. Auden brings into focus the mimetic dimension of human condition. This essay reconstructs Auden's negative anthropology, starting from his analysis of the desire for recognition as a central feature of historical identity. Through an interpretation of the themes of the crowd and of the double, and on the background of the long poem The age of anxiety and of his literary essays, it will be shown that for Auden the «routine of praise and blame» ignites mechanisms of rivalry and doubling that, besides anticipating some ideas of Canetti and Girard, are connected with a ritual and negative mimetic conception of poetry. (shrink)

A problemática da intersubjetividadedesempenha um papel central nos atuaisdebates filosóficos em fenomenologia. O fenômenoda religião tem recentemente tambémvolttado a chamar a atenção com vigor. Aofalar nesta comunicação sobre o que os gregosdenominaram de ethos, refiro-me ao ãmbito deproblemas da intersubjetividade, sobretudo àrelação das diferentes culturas. que se diferenciamfundamentalmente por seu ethos. A problemáticada interculturalidade constitui, semdúvida, atualmente, uma das mais crescentespreocupações da humanidade de especialsignificação. O ethos está em todas as culturastradicionais estreitamente entrelaçado à experiênciado divino. Correspondentemente, aminha própria origem (...) será ressaltada nasreflexões seguintes, enfocando a nossa tradiçãoocidental de dois mil anos. (shrink)

Montaigne ha trasformato radicalmente l’idea di scetticismo tramandatagli dal­l’antichità. Egli ritiene infatti che la meta del pensiero non debba con­sistere nella quiete dello spirito, come so­stenevano gli scettici antichi, ben­sì che ci manteniamo fedeli alla condizione umana se riconosciamo la nostra fondamentale mutevolezza e arrischiamo prospettive differenti, senza tut­­tavia identificarci in esse al punto da non essere disposti a rivederle o ab­bandonarle.Montaigne had completely transformed the skepticism’s idea handed down to him from the past. While the ancient skeptics believed that (...) the thought’s aim had to be the stillness of spirit, Montaigne maintained that we stick to our human condition since we truly recognize our fundamental fickleness. Following this path, it’s possible to look at the world from many different perspectives. However, one doesn't look for a point of view with which one might identify, but rather to remain open to reassessment and change. (shrink)

Partiendo del eje reflexivo que brinda la ambigüedad de la Cultura como atolladero y trascendencia de los individuos, el presente estudio toma dos circunstancias de nuestra situación cultural (hipersubjetividad y superconductividad) como base para una reflexión en torno a las posibles deformaciones del proceso postmoderno de personalización y sobre sus correspondientes enmiendas -mediación densa (resistencia), inspiración (recogimiento) y ruptura de la inmanencia (responsabilidad)-, que puedan reorientar el desarrollo del individuo como Uno entre Otros.

This paper deals first with the translations and the translators of the De Universi Juris Uno Principio et Fine Uno; second, with the four letters of Biagio Garofalo and Prince Eugene of Savoy; next with the exemplar “B E VIII M 9”; and finally with the apostils, with which Vico deleted, emended, corrected, added to, and marked in ink new variations of his thoughts in the exemplar “XIII B 62.”.

Nel 1726 lo scozzese Walter Bowman intrattenne una corrispondenza con Samuel Clarke su «the power of self-motion», un argomento che Clarke aveva trattato nella sua Demonstration of the Being and Attributes of God. Le due lettere inedite di Clarke, qui presentate, sono parte di quella vasta corrispondenza che il teologo ebbe con filosofi e uomini di lettere dopo la pubblicazione della Demonstration. In questo saggio si ricostruiscono gli argomenti di Clarke, in primo luogo quelli relativi alla dimostrazione dell’esistenza di Dio, (...) evidenziando le influenze di Cartesio, Locke e Newton. I commenti di Bowman, raccolti insieme alle lettere nella sua opera Fugitive Manuscripts, ci aiutano a vedere come Clarke elabori una teoria meccanicistica dell’azione e, come emerge dalle lettere, debba successivamente precisarla ricorrendo a due principi: «Pain is to be avoided and Novelties are to be attended with a sort of curiosity». (shrink)

The aim of this paper is to explain, by means of Aristotelic texts, the answer to two questions related to the mentioned concepts: 1) What is the goal and purpose of the philosophy of human things?: and 2) To whom is this knowledge addressed?

Reviews : Kozo Uno, Principles of Political Economy : Theory of a Purely Capitalist Society, Make to Itoh, Value and Crisis: Essays on Marxian Economics in Japan.

La identidad, la denominación de un subcontinente y la búsqueda de una racionalidad propia, son los puntos que el autor del artículo retoma como sustanciales de la crítica a la filosofía latinoamericana. Los revisa de modo crítico y encuentra que desde una perspectiva histórica, una política y una económica los tres sustantivos pueden abordarse y validarse desde otras consideraciones filosóficas que no privilegia el método genealógico con el cual se habían tratado las categorías.

Important issues of Sinaitic and Byzantine hesychasm suggest the hypothesis of ancient derivations from the movement of the Passalorynchites or theTascodrugites, which has connections with the Montanist world. This religious experience, still alive in the fourth century, had peculiar modalities of prayer connected with breathing discipline, similar to respiration techniques present in hesychasm during the first centuries of second millennium. The article emphasizes spiritual ways that demonstrate an underground continuity between ancient uses and noteworthy aspects of Byzantine monasticism and its (...) developments, especially in Slavic traditions. (shrink)

En los capítulos tercero y cuarto de Sobre los nombres divinos, Dionisio desentraña el significado y el papel que poseen la unidad y el ser. Es un autor que, fruto de la absorción del pensamiento del neoplatonismo y de la tradición griega, ha marcado profundamente la filosofía y la teología medieval. La reflexión del filósofo francés Jean-Luc Marion sobre la eminencia del nombre conduce a la consideración de la Bondad como expresión del don originario de Dios.

En el presente artículo se aborda la poesía alternativa brasileña que se incorpora a una tradición, justamente por la intrínseca relación crítica que mantiene con la poesía tradicional, cuya tesitura no es ajena al conocimiento de lo que la antecede y a una perspectiva de su devenir. Una poesía que no es prisionera de la imagen o de cualquier otro vicio de la actualidad. Una poesía subterránea, una vez que sus voces esenciales no son celebradas como una confirmación de nuestra (...) tradición poética. (shrink)