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From a phenomenological perspective, the article highlights the main risks of conversational AI, namely the compromise of human autonomy and emotional manipulation. A "synthetic ethics" is proposed as a response to these challenges. This ethics encourages a reflection on the interaction with synthetic systems, such as robots and other artificial identities, and an ongoing dialogue between philosophers and engineers from the early stages of technology development. [ABSTRACT FROM AUTHOR]

Copyright of Rivista Italiana di Educazione Familiare is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From the very beginning, phenomenology met with sound inquiry. Not only the relationship between Husserl and Stumpf, whose investigations influenced numerous philosophers and twenty-century trends, but a whole musicological thread (Mersmann, Eimert, Güldenstein, Bekker) referred to phenomenology during the twenties and following decades (Besseler, Leibowitz, Schaeffer, Rognoni). From another side, explicit aesthetic reflections are traceable in the Göttingen Circle but also in W. Conrad, Schütz, Plessner, and Anders-Stern. Even Heidegger, Merleau-Ponty, up to Smith, Ihde, Dufrenne, Clifton, Ferrara, and Piana, which more or less systematically dealt with sound. The aim of this work is to show the fundamental cores of a phenomenology of sound; then, the continuing need for research. Through themes like the constitution of the sound-object, the phenomenological distinction between sounds and noises, and the spatial features of sound, the phenomenological scenario of sound inquiry will be pointed out and analyzed. [ABSTRACT FROM AUTHOR]

This essay reconstructs the early writings on romance by the young Lukács, a series of texts that theoretically address the development of the romance artistic form, its relationship with the modern era and its crisis. Our research analytically reconstructs the various stages of the romance's development as examined by the Hungarian philosopher, representing an attempt to conceptualize and thematize the world of crisis identified by Lukács at the beginning of the 20th century, with the aim of bringing it into dialogue with our current crisis. [ABSTRACT FROM AUTHOR]

Copyright of Sociologia del Diritto is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Feminist culture has been intensively dealing with the semantic density and profound anthropological value of Greek tragedy, offering several critical interpretations and creative rewritings. This paper analyzes two writers that belong to different phases of feminist theory: Hélène Cixous, philosopher, writer and translator, represents the so-called theory of sexual difference and dealt with Aeschylus’ Oresteia from various perspectives, shared in Arianne Mnouchkine’s revolutionary mise-en-scene. Kae Tempest stands for contemporary post-feminist queer thinking: the recent Paradise is an innovative re-interpretation of Sophocles’ Philoctetes. [ABSTRACT FROM AUTHOR]

The collection of essays The time of secularization, published in 1970, highlights the farsightedness of its author, the Italian Catholic philosopher Augusto del Noce. A philosopher of uncommon analytical depth, Augusto del Noce had foreseen half a century in advance not only the future of Catholicism in a secularized society – avoiding calling it “secularist” – but also a theory of human, political and social changes, which are particularly evident today. This essay aims to explore and summarize some crucial aspects of Del Noce’s work, which seem to mirror contemporary times: the separation between traditionalists and progressives, the effects of a kind of “new” enlightenment; the celebration of apathetic Nihilism. [ABSTRACT FROM AUTHOR]

Copyright of Rivista Italiana di Filosofia Politica is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Starting with the book E. Husserl, Prayer and the Divine. Ethical-religious Writings, edited by A. Ales Bello, this essay aims to highlight some decisive factors in Husserl's interpretation of God problem. After a brief reference to some of the fundamental implications connected to the topics (Augustine, the peculiarity of the phenomenological method, the tension between the God of philosophers and the God of faith, the investigation into the genesis of the religious attitude), Husserl's field of research is indicated as the experience of God, in response to the question: why do we think of seeking God? From this we derive that God is, at once, inside and outside of us, and that the origin of the experience we have of Him lies in a web of rational and irrational ingredients that constitutes the structure of transcendental subjectivity. Ultimately, that experience is a feeling or, rather, a presentiment that opens up an indeterminate horizon of meaning. It is accessed through religious consciousness and the faith that nourishes it, according to a perspective that Husserl defines as "atheological". This perspective oscillates, not without ambiguity, between philosophical or phenomenological faith and religious faith, jointed by the inherent necessity of God for the constitution of human subjectivities in the common surrounding world. [ABSTRACT FROM AUTHOR]

Reflection on the religious topic in Husserl and, in particular, on the phenomenological sense of faith and God, is not only of great interest for its reflection in the philosopher's speculative world, but also very important in order to fully understand the radical nature of Husserl's thought and his constant reference to the foundation. In this paper, our aim will be to highlight how decisive the religious in itself can be in the formation of the philosopher. In addition, we will try to demonstrate the thesis that precisely in his personal conversion to Christianity, in a rather obvious way Husserl brought out the sense of his philosophy as 'first science', i.e. that of a research free of presuppositions and radically directed towards the foundation. [ABSTRACT FROM AUTHOR]

Analyzing the pedagogical history of Western culture leads to the discovery of the Greek-Roman root of multiple categories of philosophical thought that are related to the dynamics of education and recall educational and didactic paths. The same Roman philosophers, in particular the Stoics, draw directly from the Greek world and the idea of “paideia” meanings that then will open “humanitas” of the Roman imperial era. [ABSTRACT FROM AUTHOR]

The objective of this article is to attempt to reconstruct the philosophical and political genesis of the notion of "dike" within Plato's thought, with particular reference to the thought of the pre-Socratic philosophers. Through recalling the etymological roots of the terms "themis", "dike" and "ius", the different faces of "justice" will be shown, culminating in Platonic thought, developed in the Republic, in which justice becomes an idea, that is, a meta-virtue on which the political balance of the polis must be based. [ABSTRACT FROM AUTHOR]

Criticizing the interpretations that Civitarese (2023a, 2023b) has given of the philosophers he relies on in order to justify his idea of intersubjectivity, Fornaro (2023b) neglects the recent historiography which includes leading researchers. [ABSTRACT FROM AUTHOR]

After recalling the agreement with Giuseppe Civitarese (2023a, 2023b) on important theses, it is pointed out that the divergences concern the review of philosophers and other thinkers - on which some perplexities are raised in terms of merit and method - that Civitarese considered in order to support an acceptable notion of intersubjectivity. Therefore the result is an unclear definition of intersubjectivity, despite the intentions declared by Civitarese (2023a). [ABSTRACT FROM AUTHOR]

Contemporary psychoanalysis lacks a clear and distinct definition of intersubjectivity. For the most part, the term is used in reference to relational models and the exchanges that take place between two separate subjects. It then serves to indicate the deep involvement of the analyst in the process of the cure. The author argues that this usage, roughly as a synonym for interaction or interpersonal, is trivial and not true to its meaning in Husserl's philosophy. The German philosopher was the first to speak of intersubjectivity in order to explain that if the subject has access to the other and vice versa, it is because on the ontological level a dimension of mutual co-being and co-implication (a common transcendental field) already always exists. If, then, we wish to formulate a clear and distinct, but above all specific, definition of intersubjectivity, we must recover this intuition and translate it into coherent principles of technique. On the basis of these two simple rules, fidelity to the original speculative meaning of the concept and its translation into technical tools, it becomes possible to differentiate the various models of psychoanalysis. [ABSTRACT FROM AUTHOR]

The approach with which Marion approaches the theology and philosophy of Aquinas at the beginning of her phenomenological journey manifestly bears the imprint of Heidegger’s critique of ontotheology, but also of his personal hostility to conceptual idolatry and “regional” atheism. If in his first writings, Marion criticizes the hermeneutical choices of Thomas Aquinas, later, the French philosopher elaborates a kind of retraction. We thought it necessary to mention a little the moments of Marion’s long journey, to understand in context his retraction regarding the initial perspective, with respect to Thomas’s thought, to indicate a certain convergence between Marion and Thomas Aquinas. In some ways, the first Marion’s perspective is close to Heidegger’s. According to what Marion says, the God of onto-theology appears at the moment in which the metaphysician gives a name to the divine, and then puts the sign of equivalence between the revealed God and the definition of the divine found by the metaphysician himself. This is the case of the moral God in Kant, a God who is referred to as a necessary moral foundation. This prevarication can also be glimpsed in the definition of God as causa sui. [ABSTRACT FROM AUTHOR]

does the idea of justice make sense only in the human world? Can it make sense also in the world of non-human animals? Put another way, is there scope for justice in the animal world, or is it simply a "might is right" world? Starting from recent research of ethologists, philosophers, psychologists, and jurists, we will reflect on the hypothesis of the existence of an "animal justice" -- through the identification of three possible contexts of justice in the animal world (distributive justice, ludic fairness, retributive justice) and the analysis of a famous experiment on justice among monkeys. This research allows us to explore the axiological dimension of the hypothetical deontic world of nonhuman animals. [ABSTRACT FROM AUTHOR]

Georg Michael Roth was one of the first philosophers to address the problem of language through the means of transcendental philosophy. In this paper, I will focus on the fundamental ideas of Roth's linguistic thought. I will deal with Roth's pure concept of language which (i) is opposed to the empiricist concept of language and (ii) is substantially linked to the idea of a cognitive ground of linguistic ability. I will also address the theoretical argument that grounds the structural correspondence between Vorstellung, i.e. the internal/mental content, and Darstellung, i.e. the expression of the content. As we shall see, this also clarifies the necessity of Darstellung. Finally, I will deal with the structure of the linguistic Darstellung as the condition for the possibility that there is meaning in ordinary experience [ABSTRACT FROM AUTHOR]

Eighty years after the publication of the famous work L'être et le néant, from which this essay takes its starting point, we aim to re-examine the subjectobject relationship. The philosopher, starting from the questions and also from the theoretical difficulties faced by Husserl, Hegel and Heidegger, focuses on the problem of corporeity. The body is presented almost as if it were a bridge placed between the interiority of the activities of consciousness, referring to the body that I feel and I live and the external world, grasped starting from my body made an object by others, looked at, stripped and manipulated like the inert bodies of things and, also, capable of action and orientation similarly to the body of Others. Split into its four ontological dimensions (three in Sartre's work), irreconcilable with each other, the body thus understood ends up, although the intent was opposite, by making the terms of the dialectical relationship even more distant, precipitating the relationship of being between the two in an undefined spatiality, inhabited by nothingness and the absurd. However, if it is true that we are made of flesh in a world of flesh, that we are bodies in a world of bodies, it is appropriate to clarify how we are beings of/in this world. Is it therefore possible to reconcile the subjective dimension and the objective dimension, thus resolving Cartesian dualism? Can Sartre do it? [ABSTRACT FROM AUTHOR]

This contribution aims to discuss some passages by the philosopher Abū Naṣr al-Fārābī concerning the function of the so-called separated pronoun in nominal predicate sentences in Arabic. Through a comparative approach in his Kitāb al-urūf between Arabic, Greek and Persian, al-Fārābī gives an original interpretation of the role of this pronoun in Arabic, markedly different from that given by Arab grammarians. [ABSTRACT FROM AUTHOR]

Power exists and characterizes politics with its contradictions, conflicts and tragicities. Hannah Arendt, political theorist, philosopher, has worked throughout her life to analyze such a paradigm, as well as to make clear what it is and how humans who inhabit the earth must re-act and not immunize themselves to power by thinking critically in act of birth that constitutes the “miracle” of human beings: their being free. The political philosophy theorized by her and discussed here aims to protect individuals from violence and lies. It reveals a thought that can benefit the welfare of plurality. Constructs a theme that is ultimately part of bioethics as a responsible sense of behave and biopolitics understood dialectically as conciliatory. [ABSTRACT FROM AUTHOR]

The contribution of this article aims to offer a synthetic overview of Paul Ricoeur’s thought in the ethical-political field, in particular on the theme of «good». In this sense, starting from the distinction made by the french philosopher between the concepts of “morality” and “ethics” and even more so from his subordination of morality to ethics, we want to try to highlight the relationship that is being established between ethics and morality and between laws and ethical-moral values, therefore how the good should be understood. Therefore, retracing some central paragraphs of the essays if like another and Ethics and morality, we will try to highlight the Ricoeurian perspective on the question of the good and also to offer possible paths of interpretation to understand the process and value of the good. [ABSTRACT FROM AUTHOR]

This paper presents a new philological interpretation of the epigram by Meleager for Heraclitus (AP 7.79), with particular attention to the dialectal forms. From his grave, Heraclitus adfirms that he was the only one who found wisdom: in a heated argument between the dead and a passerby (possibly the poet himself), the philosopher declares that he always attacked with 'kicks' and 'barks' his fatherland Ephesus and his fellow citizens (including his parents) because they were all evil people and mad men. The passerby concludes that Heraclitus himself was a real Ephesian... [ABSTRACT FROM AUTHOR]

Paris, 1934: the exhibition of Oskar Herzberg (1844-1917) Peinture d'un fou. L'Art schizophrénique opens with an introductory lecture. Among the speakers is a young Günther "Anders" Stern (1902-1992) during his first exile. The philosopher raises the question of what is at an existential stake for a painter condemned by mental distress to a state of alienation, while probing the procedures used in his peculiar creative process. In an attempt to study the art of this illustrious representative of "art brut" - to use a term that will only emerge in 1945 -, Anders seems to mobilize part of the heritage of the notions transmitted by his parents, renowned psychologists, put to the service of his first reflections on philosophical Anthropology. The human being is built in experience: this difficult balance between the impossibility of completely grasping a world of which man has no prior knowledge, and the possibility, as a necessity and a freedom, to act, despite this lack, a posteriori, which is illustrated in an emblematic way by Herzberg's pictorial production, it is at the center of the human paradox in Anders' reflections. At the same time, Herzberg's production also represents the former variation in Anders' sketching in arts his "man without a world". Peinture des fous is therefore one of the first opportunities for the thinker, despite the conciseness of the text, to argue, through an analysis crossing Aesthetics, Psychiatry and Phenomenology, on the impossible overcoming of a constitutive extraneousness. My essay intends to comment on these "raw" and still almost forgotten lines, which are thematically exceptional for their theoretical contribution in terms of research/fugue from the world, but also because Anders will not treat again either of the artist in question -- whose artworks today are also part of the famous Prinzhorn collection - nor will he look to other representatives of "art brut". [ABSTRACT FROM AUTHOR]

«The two philosophers who decisively influenced the beginnings of Critical Theory were Schopenhauer and Marx». So Max Horkheimer wrote in 1969 in Critical theory yesterday and today. Starting from this statement and examining Horkheimer's entire philosophical production, this contribution aims to question the traditional interpretation according to which Schopenhauer's influence on Horkheimer is limited only to the last phase of Horkheimer's thought and the arrival at Schopenhauer would be the result of a pessimistic fall back, following the catastrophe of Nazi-fascism. Instead, it intends to demonstrate that the role played by Schopenhauer has been fundamental since the beginning of Horkheimer's intellectual formation and is even decisive in the formulation of the very idea of Critical Theory. Indeed, to put it with Alfred Schmidt, in Horkheimer's thought Schopenhauer's doctrine of the will represents the malum metaphysicum, historical materialism the malum physicum. Interpreted in this new light, Horkheimer can be considered an exponent, albeit certainly original and heretical, of what the most recent Schopenhauer-Forschung has defined as the Schopenhauer School in the broadest sense. [ABSTRACT FROM AUTHOR]

The future of technology is intertwined with the future of Christianity. According to Italian philosopher Emanuele Severino, science and religion have a common origin and proceed towards a common destiny. In the modern age, the biblical category of "promise" has been transformed into that of "scientific progress". What does it mean to speak of freedom now? We are in the age of provviscience. This neologism shows the atheistic and nihilistic character of Western philosophy because it entrusts the fate of humanity to scientific and technological progress. For many philosophers (Y. N. Harari, Natoli, Galimberti) it no longer makes sense to speak of human will and divine providence because technology already represents the fulfilment of the ideal of redemption announced by Christianity. Going back to the reflection on the ontology of freedom proposed by the Italian philosopher Luigi Pareyson, we can reposition the question of freedom as a central in the West philosophy and we can give back the primacy of human-divine mystery of freedom over the scientific algorithm. [ABSTRACT FROM AUTHOR]

The aim of this essay is to identify criteria for affirming God's provident action. It follows two steps: in the first, with examples taken from history, is shown the most common way of recognizing God's Providence; this coincides with the advantages that a subject, single or collective, derives from an event; in the second, I try to show the limit of this way of proceeding and I indicate the fundamental criterion that we find in the New Testament: it is providential what leads to salvation, that is, to the configuration of people to Jesus Christ. The article has a theological character, although - one could imagine - it could also be of some use for philosophers. [ABSTRACT FROM AUTHOR]

The article focuses on a German-language essay written by Konrad Paul Liessmann in 2006, entitled Theorie der Unbildung. Die Irrtümer der Wissensgesellschaft (Theory of Unbildung. The mistakes of the knowledge society). In this book, the Austrian philosopher dwells on the relationship between the concepts of "Wissen" (knowledge) and "Bildung" (human formation) in contemporary society. With his pedagogical critique, Liessmann formulates here a theory of Unbildung, with a direct reference to the absence of human self-formation - so evident nowadays. [ABSTRACT FROM AUTHOR]

The political ideas of Tommaso Campanella (1568 - 1639) and Pasquale Galluppi (1770 - 1846) were unsuccessful, until they remained, in their times, at the stage of simple enunciations. The two philosophers, if properly revisited – as happened in a recent initiative promoted by the Galluppian Studies Center of Tropea, which finally converged into a collective volume –, sufficiently convince of the existence and philosophical and political relevance of a Southern thought declined, in the two great thinkers, “as well as the Calabrians” [ABSTRACT FROM AUTHOR]

In this paper I discuss the relationship between Cornelius Castoriadis and Ancient Greece by focusing on the meaning of tradition and on the possibility to produce new philosophical and political reflections through it. I analyze the general features of his reading and I argue that his interest also develops in many texts and forms. I distinguish different dimensions of this relationship, which does not concern only the analysis of Greek society but also that of philosophers and their works. I clarify that Castoriadis turns to ancient authors' texts in order to philosophize through them and to develop his own thinking. [ABSTRACT FROM AUTHOR]

Copyright of Ricerche di Pedagogia e Didattica is the property of Universita di Bologna, Dipartimento di Scienze dell'Educazione and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Italica Wratislaviensia is the property of Wydawnictwo Adam Marszalek and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents the figure of Fr. Carlo Belleo, a prominent person of the Friars Minor Conventual and an illustrious philosopher. He was born around 1525 in Ragusa (Syracuse) and died on May 21st 1580 in Padua. He held the chair of Scotist metaphysics at the University. He was the Minister Provincial of St. Agatha and St. Lucy for ten months, regent in various Studies of the Order and a distinguished speaker. [ABSTRACT FROM AUTHOR]

The aim of this essay is to show that, despite the silence of most scholars on this point, in some works by the Italian philosopher Antonio Labriola it is possible to find an intervention on the question of national language, in the context of a wider reflection on the question of national culture. In particular Della scuola popolare (1888) and Eco dell’italiano parlato (1890) will be consid)ered to understand what role Labriola assigns to the national language, how he conceives it and how he conceives its spread. [ABSTRACT FROM AUTHOR]

Copyright of EU-topías: A Journal on Interculturality, Communication & European Studies is the property of Universite de Geneve, Global Studies Intitute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay strives to illustrate the unusual philosophical category of exaiphnēs ("sudden ; instant") which is testified in Damascius' De principiis ; Damascius is the last diadochus of Neoplatonic academy. it will be illustrated how Damascius takes up a rare idea contained in Plato's Parmenides on the sudden, rigorously adjusting this notion to describe the irreducible trans cendence of the ineffable principle with respect to the one, just like the sudden bursts into time without belonging to it. it will therefore be shown how this specificity of exaiphnēs appears to be taken up and enhanced in a Christological key about the incarnation by Dionysius ps.-areopagite, turning somehow the theoretical reflection of the contemporary pagan philosopher Damascius into a Christian one. [ABSTRACT FROM AUTHOR]

Copyright of Scienza & Politica is the property of University of Bologna, Department of Political & Social Sciences Alma Mater Studiorum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos de Filología Italiana is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on the role of Zaharija Orfelin's primer (Pervoe ucenie chotjascym ucitisja knig pismeny slavenskimi, nazyvaemoe Bukvar ', Venice, 1767) as a text intended also for parents and teachers. It contains suggestions to improve and facilitate the process of learning the rudiments by children. An easy system for teaching letters, illustrated by Orfelin in the preface to the primer, resembles similar systems presented in their works by the philosopher John Locke (Some Thoughts Concerning Education, 1693) and the pedagogue Charles Rollin (De la maniere d'enseigner et d'etudier les BellesLettres par rapport a I 'esprit et au creur, 1726-1728). The article speculates that Orfelin was familiar with the debates on education in Europe and, in particular, the systems for basic education proposed by Locke and Rollin. [ABSTRACT FROM AUTHOR]

The paper aims at analysing the existence, from Classical era to Late Antiquity, of the same and rather stereotypical conception regarding Chaldean (or Babylonian) culture - especially in the so-called Neoplatonic philosophers - despite the figure of Berossus, a native of Babylon and the author of a history of the region in Greek, who could have offered a reconstruction faithful to Babylonian tradition. Through an analysis of the fragments based also on the hermeneutical approach of Interpretivism, the paper will try to show how Berossus spontaneously adhered to the conception (if not the stereotypes) with which the Greeks used to portray the Chaldeans, and thus how he legitimized them in some ways. [ABSTRACT FROM AUTHOR]

The paper analyzes the book Kant and the Metaphysics of Force, which deals with the early scientific production of the philosopher and in particular his re-elaboration of the concept of "living force". The early emancipation from the Cartesian and Leibnizian legacy is supposedly favored by the prevailing metaphysical interest of young Kant, as emerges in his discussion with scientists adhering to the two aformentioned points of views first, and with Newton and his followers later. In Nova Dilucidatio Kant engages in a theoretical discussion with Wolff, Leibniz, Crusius, and Baumgarten, even though the metaphysical character always remains present, as showed by his investigation of the principle of determining reason, which has the same tone of Kant's distancing from Knutzen's doctrine on the relationship between soul and body. [ABSTRACT FROM AUTHOR]

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Copyright of Critical Hermeneutics: Biannual Journal of Philosophy is the property of Universita degli Studi di Cagliari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to show the peculiar role that George Herbert Mead's theory can play in understanding the social character of the emotions, with particular reference to the non-dualistic and anti-reductionist connotation of human conduct. The essay starts from two philosophical antecedents that exemplarily frame the relationship between emotions, intersubjectivity and normativity. These are the theoretical options of David Hume and Adam Smith. The hypothesis underlying this contribution is that the reflection on the link between emotions, intersubjectivity and normativity initiated by these two philosophers finds a more complete formulation in sociological terms in Mead's theory. Through the overall argumentation developed in the essay, an attempt will be made to show that in Mead - unlike Hume and Smith - moral consciousness is not discontinuous with respect to emotional consciousness, but that both represent phases of the same social process. The social character of the emotions is thus defined by reference to a common fabric of intersubjective character that binds together emotional consciousness and the more articulated dimensions of consciousness as phases of the same dynamic of human conduct. [ABSTRACT FROM AUTHOR]