Se reseña cien años de actividad filosófica en Chile.

After the collapse of the Soviet Union, the great fear that formerly attended the threat of nuclear warfare has been replaced by other more intangible and disturbing fears: first a fear of migrants, then a fear of Islamic terrorism, and finally a fear of a traditionally persecuted minority like the Roma people. The politics now marketed, the entirety of the slogans now adopted by the political parties, specifically emphasise such fears. In the first pace, the slogans of the Right feed (...) and spread these fears precisely in order to enhance their own legitimacy. Along with such slogans, and sometimes in the closest connection with them, there operates a potent mechanism of fear: the totality of the press and the television media, and all the ways by means of which this diffuse social imaginary is produced. If the world of politics were a market – and it looks as if that is what it has now become – one could say that the principal commodity on offer is exactly fear. As in the economic market, the “political agents” sell themselves, in this case by disseminating throughout the social body a fear which claims that it alone is conducive to real security. And this means that the process of political competition transpires almost entirely within a “persecutory” perspective in accordance with victimising model of the scapegoat. Thus civil rights are the first things that come under threat: in the short term the civil rights of the victims, and in the long term those of the “citizens” as well. (shrink)

Il saggio propone di coniugare due termini all'apparenza difficilmente conciliabili, ‘eguaglianza' e ‘aristocrazia', a partire da due possibili e distinti significati dell'eguaglianza: come sovrapponibilitÀ che ha generato e genera totalitarismi, e come comunanza generale all'origine di molteplici differenze, ovvero di identitÀ commisurantisi che convivono sotto il segno della relazione reciproca. Gli eguali in questo secondo senso divengono aristocratici, cioč ottimi, nel momento in cui decidono di rendersi, ciascuno, ‘signore consapevole' della propria biografia, e con ciň solidale con ogni altra storia (...) personale, rispettoso e partecipe della sua differenza. (shrink)