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This article analyses the debate over an 'antisemitic Marx' in the French context. Since the republication of On the Jewish Question in the aftermath of the Six-Day War, the French intellectual field has seen continuous conflict between supporters of this 'thesis' (Mishari, Kaplan, Birnbaum) and their detractors, who are sometimes militant (J. Aron, Bensaïd) and sometimes academic (De Fontenay, Traverso), including those involved in the Grande édition Marx et Engels (Clochec). First, the article examines at length the French debate which spans over 50 years. Second, building on the insights garnered from this debate, it tackles the limits of materialist criticism of religious views. In light of the contemporary crisis of secularism in France, this problem forces Marxist and critical thinkers (Tosel, Meziane) to reassess the issue of religious minorities and their 'assimilation' to the 'national majority'. [ABSTRACT FROM AUTHOR]

Schelling's "Bruno" provides a provocative illustration of his conviction that early modern science has adopted a radically flawed and impoverished concept of matter, and therefore of nature. The "Bruno" has been read as a settling of scores with Fichte, with whom Schelling had recently quarreled, and as a critique of Kant's idealism. I propose to look at how the dialogue reveals Schelling's developing understanding of pantheism, as reflected in the arguments he borrows from Giordano Bruno and then transforms. "Bruno" is a dialogue with four interlocutors, and ranges widely. I will discuss two central sections, in which the two main roles are played by Bruno (Schelling) and Lucian (Fichte). Lucian begins by restating their agreement in an earlier section of the dialogue that when it is considered in the light of the supreme idea, the distinction of knowledge and being is untrue, a tantalizing claim. He then goes on to pose the question of how it can be possible to understand the departure of the finite from the eternal. [ABSTRACT FROM AUTHOR]

In La Cena delle Ceneri Giordano Bruno wrote that “the moon is no more a heaven for us than we are a heaven for the moon”, anticipating, in some ways, what would later be called the principle of mediocrity or the Copernican principle: we are not privileged observers and the Earth is by no means a special place in the cosmos. For a long time this insight, supported by the belief that life is a widespread phenomenon in the Universe, drove speculation and thus the search for intelligent life forms on other celestial bodies. However, the first images of the Martian soil already gave a bleak picture, and the same happened a few years later with Venus, only in appearance similar to Earth, in fact a burning hell surrounded by an atmosphere of carbon dioxide. The belief that we are not in a privileged position, on a special planet, has given way to new interpretative hypotheses, on the basis of which life, a fortiori intelligent life, would be a rarer phenomenon than we might have expected. Recent advances in the field of astrobiology have made it possible to detect more than 5,000 exoplanets in our galaxy, and this undoubtedly opens up new exploration pathways for the search of extra-terrestrial life as well. Many questions arise: will we be able to recognise extraterrestrial life forms once we have them in front of us, or will they be so different as to be unrecognisable? Should such a discovery occur, will we have any direct duties towards alien ecosystems and exobiospheres? Who will decide what principles should guide future interactions and what criteria should be adopted? If, on the other hand, such contact never occurs, would our cosmic importance be magnified? Would our duties toward our common home be strengthened? And again: do we have a duty to protect our planet exclusively, or should the possibility of abandoning it to colonise new celestial bodies not be excluded? This Dossier aims to shed light on these and other questions, in the wake of a reflection that is now well-established. The philosophical reflection on astrophysics and astrobiology, in its various articulations, represents a field of investigation that for some years now has been trying to provide answers on the nature and impact of new scientific achievements, in ethical, socio-political and epistemological terms. At the same time, it also opens up new questions and new challenges that need to be explored in a spirit of interchange and fruitful collaboration.

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The aim of the research presented in the article is to investigate any indications of the military activities of Archbishop Bruno of Cologne and Bishop Ulrich of Augsburg, mainly on the basis of their biographies that were written soon after each of them died. At the same time, it should be noted that the problems under research focus, not so much on the bishops' personal participation in fighting, as on their provision of military support to their rulers and on performing mediation between them and the rebels. The study also focuses on the bishops' roles in fighting against their enemies and their strengthening of the military potential within their dioceses. As a result of research, despite the fact that the biographers, i.e., Ruotger, and Gerhard, avoided mentioning the participation of their protagonists in military operations, a major activity of Bruno and Ulrich in that field has been noted that extended beyond the area of their bishoprics. In the case of Bruno, the scope of his activity encompassed the whole of Lotharingia, and even included the pursuit of the western policy of the realm, while the role of Ulrich was that of a regional character, basically limited to Swabia and neighboring Bavaria. The bishops' major duties included ensuring that the fortifications that had been entrusted to them were in good shape and pursuing appropriate policies towards secular magnates. At the conclusion of the article, there is a mention of a reform that was most probably conducted by Otto I at the end of his reign, which was meant to precisely define the military assistance that secular and ecclesiastical officials were obliged to provide. [ABSTRACT FROM AUTHOR]

Periods of transition between phenological phases in different kiwi plant varieties: one of the most widely grown fruits today, kiwis are grown extensively in many subtropical and temperate nations. Kiwi farming has recently piqued the curiosity of many fruit producers and landowners in our nation. In order to study the morpho-biological traits of the growth and development of these fruit plant varieties in the soil and climate conditions of Uzbekistan and to scientifically support the possibilities of establishing industrial kiwi gardens on this basis, it is necessary to conduct special scientific research on this plant. In the article, the duration of phenological phases of Kiwi (Actinidia deliciosa (A.Chev.)) varieties Hayward, Monty, Bruno, and pollinator Matua were observed in the climatic conditions of Tashkent region at the Extension center of Tashkent State Agrarian University in Uzbekistan. The sum of active temperatures above 10 °C was calculated for the growth phases of kiwifruit cultivars.