Dieser Band thematisiert Heideggers Verständnis der technischen Welt und deren Verhältnis zu Kunst, Politik und Sprache. Diskutiert wird dabei auch, wie Heideggers Denken der Technik von Philosophen der Gegenwart aufgegriffen und weiter entwickelt wird und wie es dabei helfen kann, Globalisierung, Digitalisierung und die Entwicklung in den Biotechnologien philosophisch zu verstehen. Im Dokumententeil wird die Urfassung von Die Zeit des Weltbildes veröffentlicht.

This paper presents a roadmap of Finnish companies adopting and managing corporate social responsibility (CSR). It discusses the companies' views on CSR and highlights the practices that Finnish companies have adopted or are currently adopting. It also presents a framework that outlines the CSR processes and management prospects. Results showed that Finnish companies are progressively managing CSR. This newly revived thinking about social responsibility is viewed as an issue traced back from Finland's history of industrial development. There is no general (...) definition of CSR; however, various concepts are connoted into it. Driven by several factors, CSR is developing gradually as indicated by the positive responses and initiatives of the companies. CSR management and practices towards employees, suppliers, community and customers are well defined locally based generally on established socially responsible behavior which could be articulated by laws and regulations, corporate values and business ethics. However, managing CSR with a global scope, problems such as; lack of information and structured management system, different views and interpretations, supply chain complexities, overlap with environmental issues, etc. often lead some companies to manage CSR haphazardly. Views and management of CSR are also influenced by some distinct Finnish cultural attributes. An initial conceptual framework for CSR is drawn reflecting the current practices and prospects for management strategies. Such framework can be used in organizing and streamlining CSR elements for effective management approaches and measuring of performance. It could be expected that in due time, the efforts of the companies will become more evident, organized and systematically managed. (shrink)

L’articolo intende approfondire la questione del Medioevo come luogo di narrazioni a partire dal romanzo di Louis De Wohl dedicato ad Agostino d’Ippona, _Una fiamma inestinguibile _ e dal tema della retorica. Il tema della retorica, come una delle dimensioni possibili in cui rappresentare la storia, dà vita sia a una peculiare narrazione _descrittiva_ del Medioevo, plurale e variegata, sia a una narrazione _creatrice_ della storia stessa, dal momento che la potenza della parola di Agostino viene colta nella sua capacità (...) di incidere e trasformare la storia stessa. Il contributo si conclude con l’analisi di alcuni tratti salienti di altri romanzi di ambientazione medievale di De Wohl, su Francesco d’Assisi e su Tommaso d’Aquino, per osservarne la peculiare rappresentazione di Medioevo che a tratti sembra andare oltre agli schemi storiografici degli anni in cui sono scritti. _The article intends to explore the question of the Middle Ages as a place of narrations starting from Louis De Wohl’s novel about Augustine of Hippo, _The Restless Flame_ and the theme of rhetoric. The subject of rhetoric, as one of the possible dimensions in which to represent history, gives rise both to a peculiar _descriptive_ narrative of the Middle Ages, plural and variegated, and to a narration that _creates_ history itself, since the power of Augustine’s word is captured in its ability to affect and transform history itself. The paper concludes with an analysis of some salient features of other medieval novels by De Wohl, on Francis of Assisi and Thomas Aquinas, in order to observe the peculiar representation of the Middle Ages that emerges, which at times seems to go beyond the historiographic schemes of the years in which they were written_. (shrink)

The essay outlines the debate around the question on the existence of Medieval Aesthetics starting from the publication of Arte e bellezza nell’estetica medievale by Umberto Eco. Since the last decade of the 20th century, the question on Medieval Aesthetics receives a particular attention from a methodological point of view also because it is close to different disciplines as History, History of Art, Aesthetics and History of Philosophy. A renewed interest in the image theme, in History and History of Art, (...) permits to study the pre-modern period without using anachronistic categories like that of “Art”. In the field of Aesthetics scholars rethink how to approach the question about its history. In this context, History of Philosophy reviews its own categories asking how it is possible to talk about thematic objects that traditionally belong to Aesthetics. (shrink)

Os eventos da consciência histórica convidam a reflectir novamente sobre o nexo que existe entre fé cristã e filosofia. O autor do presente artigo recorda-nos o debate sobre o tema fé-razão que se desenrolou na Europa na primeira metade do século XX, concretamente entre 1930 e 1935. Facto é que até mesmo filósofos de inspiração cristã reconheceram então que não faz sentido falar de "Filosofia cristã", pois nesse caso estaríamos a falar de um "círculo quadrado". Existe, pois, uma oposição entre (...) razão e fé, segundo a qual a verdade deve estar unicamente no campo da razão? Segundo o autor do artigo, os dois campos, o da razão e o da fé, são diversos e, portanto, incomparáveis: o campo da fé está, de facto, no âmbito da consciência histórica (o acontecimento de Jesus e do seu Testemunho) e o conhecimento histórico néo é nunca absoluto, ou seja, implica nas suas interpretações, de uma forma ou de outra, também alguma fé. Contudo, para lá desta distinção dos campos, o presente artigo chama a atenção para o facto de eles serem interactivos: a experiância do acontecimento cristão solicita a filosofia a reformular e a integrar a própria visão do absoluto. Como notou o próprio Karl Barth, "a nossa opinião segundo a qual Deus pode ser completamente só absoluto, em antítese a todo o ente relativo; completamente só infinito, excluindo toda a finitude; estas nossas opinióes demonstrou-se serem insustentáveis, desviantes e pagãs ". /// The present article brings up the debate over the issue of faith and reason that took place in Europe during the first half of the 20 th Century and, most especially between 1930 and 1935. Even among philosophers whose thought was shaped by the Christian faith it no longer made sense to speak of "Christian philosophy" as such, for it appeared tantamount to be speaking of a squared circle. According to author, the domains of faith and reason are not ultimately comparable. Faith, as part of historical consciousness, to wit, Jesus and His testimony as events, can never be considered absolute, for it always implies an interpretative process that produces varied forms of expression. However, beyond the issue of the two domains, the article insists on an effective interaction between both: the experience of the Christian event actively solicits philosophy to reformulate and integrate its own vision of the absolute. As Barth noted, "our idea that God can be only conceived as absolute in opposition to what is relative, completely and only infinite, excluding the finite, has been shown to be unsustainable, deviant and pagan.". (shrink)

The purpose of this paper is to analyse the limits of constitutional reform. Some constitutions, for example, the German (art. 79, sec. 3), the Italian (art. 139), the Portuguese (art. 288), the French (art. 89, sec. 5), and the Brazilian (art. 60, sec. 4), contain an “essential core” of rights, which is usually understood as being immune to change. The initial focus in the paper is on the discussion on whether and to what extent these “essential cores” are indeed immune (...) to change. A second focus is on Ross's paradox. Here I analyse and reject Ross's own solution to the paradox and I show, too, that the paradox admits no solution that does not imply a discontinuity in the legal system. (shrink)

Negli studi sul pensiero medievale la questione delle filosofie francescane si presenta come controversa a proposito della definizione di una essenza del pensiero francescano – in relazione alla figura di Francesco d’Assisi –, di temi di riflessione specifici e del rapporto con le tradizioni filosofiche precedenti.Si tratta di un francescanesimo controverso pure all’interno di una stessa tradizione storiografica, come quella Neoscolastica, in cui studiosi come Gilson, Vignaux e Boehner ne hanno sottolineato il carattere prevalentemente agostiniano o aristotelico.Partendo dalla consapevolezza della (...) problematicità della questione, il saggio si sofferma sui possibili caratteri comuni delle teorie della conoscenza in alcuni pensatori francescani tra XIII e XIV secolo, come Pietro Giovanni Olivi e Pietro Aureolo, a partire dai concetti di conversio, intentio e reflexio e dal loro rapporto con la tradizione agostiniana.Si delineano così teorie della conoscenza che privilegiano l’attività e l’immediatezza del conoscere, sia per la conoscenza diretta sia per quella riflessa.Infine, tali caratteri si possono cogliere pure in un autore non francescano ma secolare come Nicola di Autrecourt, la cui teoria della conoscenza ha fatto parlare di un internalismo vicino a quello delle correnti francescane del XIV secolo. In conclusione, se da una parte non si può ipostatizzare l’idea di caratteri comuni del pensiero francescano, dall’altra si può forse parlare di un comune universo discorsivo in cui la figura di Francesco d’Assisi mostra la propria portata filosofica nella storia. In the History of Medieval Philosophy’s studies, the question of Franciscan philosophies has been the subject of controversy concerning the definition of an essence of Franciscan thought, about the relationship with Francesco d’Assisi, of specific topics of reflection and relationship with the previous philosophical traditions.It is a controversial Franciscanism even within the same historiographical tradition, such as the Neo-Scholastic one, in which scholars such as Gilson, Vignaux and Boehner have emphasised its predominantly Augustinian or Aristotelian character.Starting from the awareness of the problematic nature of the issue, the essay focuses on the possible common peculiarities of the theories of knowledge in some Franciscan thinkers between the 13th and 14th centuries, such as Pietro Giovanni Olivi and Pietro Aureolo, starting from the concepts of conversio, intentio, reflexio and their relationship with the Augustinian tradition.Thus the theories of knowledge are delineated which privilege the activity and the immediacy of knowing, both for direct and reflected knowledge.Finally, these features can also be grasped in a non-Franciscan but secular author like Nicola di Autrecourt, whose theory of knowledge has made mention of a type of internalism close to that of the 14th century Franciscan movement. Therefore, in conclusion, while on the one hand the idea of common particularities of Franciscan thought can not be hypostatised, on the other hand we can perhaps speak of a common discursive universe in which the figure of Francesco d’Assisi shows his philosophical significance in history. (shrink)

Martin Heidegger and Immanuel Kant - two important pillars of contemporary philosophy-were proficient critics of traditional metaphysics in their time. They were known to be critical of a sort of metaphysical striving predisposed to grounding or representing an elusive concept of the universal.. Kant had earlier deconstructed a pre-eminent feature of Western metaphysics, namely, the socalled essence of thing, had it consigned to the noumenon evocative of the paradoxical nature of human knowing: it regulates the boundaries according to which any (...) notion of the infinite, the universal or the absolute can be reflexively thematized, or, thus strategically said, problematized. (shrink)

Prendendo spunto da alcuni aspetti del dibattito contemporaneo sulla metafora, l’articolo propone un percorso attraverso varie figure di artefice per interrogarsi sulla portata filosofica, conoscitiva ed euristica dell’analogia in diverse epoche e difenderne la retoricità. Il tema dell’artefice e del suo processo creativo-produttivo compare sovente nella forma di analogia ed è oggetto di significative variazioni nel corso della storia, prima tra tutte il dislocamento del dominio e delle finalità dell’analogia dal trascendente all’immanente. Si propone un itinerario che inizia con Bonaventura (...) da Bagnoregio, il quale condivide i principali tratti della metafisica della relazione agostiniana e monastica in cui l’analogia di proporzionalità ha un ruolo centrale non solo nel determinare la struttura dell’essere, ma anche nel progredire della conoscenza. La questione in età moderna è affrontata con brevi riferimenti ad alcune figure di artefice in età rinascimentale (Leon Battista Alberti, Leonardo da Vinci) e moderna (Baudelaire, Kandinskij) in cui l’interesse si sposta nell’immanenza. Si approfondisce infine il ruolo dell’analogia nei processi creativi delineati da Paul Valéry, là dove essa diviene la funzione principale del potere universale della mente. In conclusione, si presentano osservazioni dapprima teoriche, sulla dimensione filosofica, conoscitiva ed euristica dell’analogia in differenti epoche storiche; e in seguito metodiche, sull’uso dell’analogia in storia della filosofia. Starting from some aspects of the contemporary debate on metaphor, the article proposes a path through various figures of artifex to question the philosophical, cognitive and heuristic aim of analogy and defend its rhetorical dimension. The theme of the artifex and his creative-productive process often appears in the form of analogy. It has undergone significant variations throughout history, most notably the displacement of the domain and purpose of analogy from the transcendent to the immanent. An itinerary is proposed that begins with the Franciscan Bonaventure of Bagnoregio, who shares the main features of the Augustinian and monastic metaphysics of relationship in which the analogy of proportionality plays a central role not only in the structure of being, but also in the progress of knowledge. The question in the modern age is addressed with brief references to some figures of the Renaissance (Leon Battista Alberti, Leonardo da Vinci) and modern age (Baudelaire, Kandinsky) in which the interest shifts to immanence. Finally, the role of analogy in the creative processes outlined by Paul Valéry is explored, where it becomes the main function of the universal power of the mind. Concluding remarks are proposed, firstly theoretical, on the philosophical, cognitive and heuristic dimension of analogy in different historical periods; and then methodical on the use of analogy in the history of philosophy. (shrink)

El artículo presenta la doctrina de los tres amores en s. 349, explicando sucintamente que el modelo antropológico del que parte Agustín no es el neoplatónico, sino el de Varrón, y exponiendo la oposición entre las dos ciudades y el "amor sui" (ciudad terrena) y el "amor Dei" (ciudad de Dios).

The article intends to investigate the capacity of representation to refer to further meanings in the thought of Bonaventure of Bagnoregio (1217/21-1274), starting from the Dino Formaggio’s conception of the ways of meaning in art: art is communication because it signifies in a plurivocal, plurivalent and uni-situational way. According to Bonaventure, natural and artificial things, as creation of the poietic activity of divine and human artifex, refer to further meanings also by the attitude of the observer that can consider the (...) image as that which refers to a univocal sensible meaning, or as that which refers to an ulteriority, a multiplicity of spiritual senses. The Bonaventure’s idea of the ulteriority of representation arises also in the Franciscan art of the 13th and the 14th century and, with the emergence of the consciousness of the artist during this period, can confirm also from an historical point of view the conception of communication in art proposed by the Italian philosopher Dino Formaggio. (shrink)

Volume 30, Issue 6, December 2022, Page 953-972.

Il saggio affronta la questione se nel pensiero di Giovanni di Salisbury sia presente un pensiero mistico e quella di quali siano le relazioni con la sua teoria della conoscenza. Il pulchrum rappresenta uno dei temi tramite cui è possibile riflettere su tale questione, poiché problematizza il rapporto tra umano e divino, tra immanente e trascendente, su più livelli del discorso salisburiano. All’interno del generale atteggiamento scettico dell’autore, il pulchrum si articola nelle dimensioni dell’armonia musicale cosmica e umana, come proportio (...) o venustas; dei criteri di misura, numero e peso con cui Dio crea e che sono indici della sua ineffabilità in senso dionisiano; dell’armonia tra forma e contenuto proprie della retorica e della poesia; infine dell’ordine proporzionale che regola non solo il cosmo, ma anche la res publica. Il saggio conclude individuando un atteggiamento mistico, che non è propriamente pensiero mistico, nei momenti in cui maggiormente emergono gli aspetti di ispirazione dionisiana. The essay concerns the question of the possibility of mystical thought in the reflection of John of Salisbury and that of what is the relationship with his theory of knowledge. The pulchrum represents one of the themes through which one can approach this issue, because proves problematic the relationship between human being and God, immanent and transcendent, on multiple levels of John’s thought. Into his general sceptical attitude, the pulchrum is articulated in some dimensions of the musical harmony, both cosmic and human, such as proportio or venustas. In addition, it is understood as measure, number and weight with which God creates and that are signs of his ineffability in a Dionysian meaning. The concept of beauty is also related to the relationship between form and content concerning both rhetoric and poetry. Finally, it concerns the proportional order that regulates not only the cosmos, but also the res publica, in the moments in which the aspects of Dionysian derivation mainly emerge. (shrink)

Doctor Virtualis 16 "Narrare il Medioevo" - Introduzione Doctor Virtualis 16 "Narrating the Middle Ages" - Introduction.

El análisis historiográfico sobre la ciudad de ‛Umar b. Ḥafṣūn, Bobastro va a permitir la caracterización de este enclave como uno de los más complejos de al-Andalus. No existe, según la documentación que poseemos, ningún otro asentamiento en época emiral que reciba un número tan elevado de aplicaciones terminológicas, indicio bastante elocuente de una realidad topográfica muy compleja. Con todo, pocos de estos calificativos tienen un perfil conceptual plenamente delimitado. Con el triunfo del Estado islámico encarnado en el Califato de (...) Córdoba, la situación del lugar de Bobastro va a cambiar radicalmente y la que fuera sede de los ḥafṣūnies se convertirá en refugio circunstancial de algunos gobernantes malagueños. (shrink)