Although living conditions have improved throughout history, protest, at least in the last few decades, seems to have increased to the point of becoming a normal phenomenon in modern societies. Contributors to this volume examine how and why this is the case and argue that although problems such as poverty, hunger, and violations of democratic rights may have been reduced in advanced Western societies, a variety of other problems and opportunities have emerged and multiplied the reasons and possibilities for protest.

Insegnare la filosofia nelle scuole: e ancora utile? E quanto spazio va concesso alla materia? Il mondo accademico italiano si pose il problema agli inizi del XX secolo, e da piu parti fu proposta la cancellazione della materia dai programmi ministeriali. Giovanni Gentile, filosofo e pedagogista, non poteva restare inerme e in questo scritto giovanile si cimenta in una vibrante difesa della filosofia e della sua importanza per la formazione degli studenti.".

Since the 1980s, society's wealthiest members have claimed an ever-expanding share of income and property. It has been a true counterrevolution, says Pierre Rosanvallon--the end of the age of growing equality launched by the American and French revolutions. And just as significant as the social and economic factors driving this contemporary inequality has been a loss of faith in the ideal of equality itself. An ambitious transatlantic history of the struggles that, for two centuries, put political and economic equality (...) at their heart, The Society of Equals calls for a new philosophy of social relations to reenergize egalitarian politics. For eighteenth-century revolutionaries, equality meant understanding human beings as fundamentally alike and then creating universal political and economic rights. Rosanvallon sees the roots of today's crisis in the period 1830-1900, when industrialized capitalism threatened to quash these aspirations. By the early twentieth century, progressive forces had begun to rectify some imbalances of the Gilded Age, and the modern welfare state gradually emerged from Depression-era reforms. But new economic shocks in the 1970s began a slide toward inequality that has only gained momentum in the decades since. There is no returning to the days of the redistributive welfare state, Rosanvallon says. Rather than resort to outdated notions of social solidarity, we must instead revitalize the idea of equality according to principles of singularity, reciprocity, and communality that more accurately reflect today's realities. (shrink)

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"El título de este trabajo puede parecer pretencioso; sin embargo, mi intención ha sido muy modesta, puesto que he querido solamente resumir en capítulos sumarios un curso de lecciones dictadas este año en la Universidad de Pisa, a los estudiantes de la Facultad de Jurisprudencia. El curso estaba consagrado a las cuestiones fundamentales de la Filosofía del Derecho, es decir, a aquellas cuestiones que comúnmente pasan por alto los especialistas de esta disciplina, demasiado inclinados a enredarse en el empirismo de (...) la Enciclopedia Jurídica, y por la cual, merced a ellos, no se advierte cómo aquella Filosofía puede ser considerada de otra manera. La Filosofía del Derecho justificará su existencia mientras sea Filosofía, a la cual no se llega partiendo del Derecho, como tampoco se llega partiendo de ningún otro concepto empírico, puesto que todos los conceptos, cuando están rigurosamente determinados, son ya filosofía, y no pueden, por consiguiente, germinar en otro lugar que no sea su terreno". Giovanni Gentile. (shrink)

Written with verve and intensity (and a good bit of wordplay), this is the long-awaited study of Flaubert and the modern literary field that constitutes the ...

Bien des difficultés que nous éprouvons à comprendre les oeuvres philosophiques des Anciens proviennent souvent du fait que nous commmettons en les interprétant un double anachronisme: nous croyons que, comme beaucoup d'oeuvres modernes, elles sont destinées à communiquer des informations concernant un contenu conceptuel donné et que nous pouvons aussi en tirer directement des renseignements clairs sur la pensée et la psychologie de leur auteur. Mais en fait, elles sont très souvent des exercices spirituels que l'auteur pratique lui-même et fait (...) pratiquer à son lecteur. Elles sont destinées à former les âmes. Elles ont une valeur psychagogique. (shrink)

Die Untersuchung des unbedingten Grundsatzes der Erkenntnis ist - in Verbindung mit den Begriffen des Bewusstseins, der Anschauung und des Unendlichen - der Kern des Deutschen Idealismus von Fichte, Schelling und Hegel. Nach Fichte muss man das absolut erste und unbedingte Prinzip des gesamten menschlichen Wissens aufsuchen, damit die Philosophie tatsachlich Wissenschaft der Wissenschaft oder Wissenschaftslehre sein kann. Daher rekonstruiert der Autor zunachst Fichtes kritisch gegen Kant gerichtete Radikalisierung des Konzepts der Subjektivitat und die Uberschreitung der Grenze zur intellektuellen Anschauung. (...) Im zweiten Teil werden dann neue Perspektiven in der Analyse von Schellings Idealismus vorgeschlagen: Vor dem Hintergrund einer Analyse der intellektuellen, der asthetischen und der produktiven Anschauung bei Schelling wird das Verhaltnis zwischen Naturphilosophie und Transzendentalphilosophie behandelt. Im dritten Teil des Buches werden Hegels Kritik an Fichte und Schelling sowie an Kant (in der Enzyklopadie) und schliesslich die Bedeutung der Begriffe des Selbstbewusstseins und des Unendlichen vom transzendentalen Idealismus bis hin zu Hegels absolutem Idealismus untersucht. Der Kulminationspunkt ist dabei die alle Bereiche der theoretischen Philosophie durchziehende Wechselbeziehung zwischen dem Endlichen und dem Unendlichen. (shrink)

Résumé La localisation des implantations des grands éléments d’infrastructure collective pose des problèmes de légitimation juridique spécifique. Ils délimitent en effet plusieurs territoires distincts en fonction de la nature des impacts qu’ils provoquent, lesquels, chacun, sont soumis à leurs propres législations et rentrent dans les compétences d’autorités différentes, y compris celle dont dépend la décision sur l’infrastructure envisagée. De telles situations normatives complexes empêchent la sémantisation légitimante que le droit est censé assurer dans les décisions de l’appareil étatique: elle sera (...) toujours partielle, voire lacunaire. Les compensations ne peuvent être que procédurales, et celles-ci sont insuffisantes à atteindre l’idéal postulé par le principe de légalité des activités publiques. Mais il ne peut en aller autrement pour ces infrastructures. (shrink)

Teoria generale dello spirito come atto puro -- Sistema di logica come teoria del conoscere -- La filosofia dell'arte -- Genesi e struttura della società.

« La métaphysique d’Aristote n’est, au sens aristotélicien, dialectique et par là incapable de tout achèvement déductif, que parce qu’elle est une métaphysique du mouvement, c’est-à-dire de la scission. » Le propos de l’auteur est simple : sans vouloir rajouter et apporter du nouveau sur Aristote, il tente au contraire de désapprendre tout ce que la tradition a ajouté à l’aristotélisme primitif. Car l’aristotélisme que nous connaissons est surtout celui des commentateurs grecs. L’image ainsi révélée est celle d’un Aristote aporétique, (...) mais « cette voix qui parle est celle plus fraternelle qui continue de chercher en nous ce qu’est l’être et de se taire parfois ». (shrink)

Pubblicata per la prima volta nel 1916 come raccolta delle lezioni universitarie dell'anno accademico 1915-16, la "Teoria generale dello spirito come atto puro" andò incontro a diverse ristampe e traduzioni in lingue straniere, diventando uno dei saggi più importanti nella produzione filosofica di Giovanni Gentile. Partendo dal pensiero di Berkeley, Kant e Hegel, il filosofo elabora quello che chiama "idealismo attuale", spesso abbreviato in "attualismo", corrente che ha conosciuto grande fortuna nel periodo tra le due guerre.

Writing about secession is not an easy task for a political philosopher. Yet, writing about secession in India raises further practical and theoretical problems. The incredible task of professor Chandhoke’s book, Contested Secessions, is thus to provide a restatement of a liberal theory of secession, understood as a remedial right theory, which is still compatible with situations of contested secessions, such as those occurring in post-colonial societies like India. This paper focuses on two distinct yet related aspects of Chandhoke’s theory: (...) her distinctive version of remedial right theory, and her emphasis on a form of comprehensive pluralist liberalism. I argue that this approach might result in inconsistency due to the conflicting demands of these two approaches. If we take seriously Chandhoke’s political claim in favour of the legitimacy of what she calls “formal” democracy, further clarifications are needed with respect to the account of pluralism she proposes. (shrink)