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In recent decades, some continental philosophers from nonreligious perspectives have systematically assumed fundamental categories of the Jewish-Christian tradition. This essay focuses on the Biblical notion of agape (love); on the one hand, it seeks to analyze its original semantic enigma and, on the other hand, it aims at enlightening its reception and revision by the thinking of the philosophers Charles Taylor, Slavoj Žižek and Alain Badiou. The re-interpretation of the Jewish-Christian category of love can offer a significant contribution to a new self-understanding of religion in the present condition. At the same time, the Biblical notion of love can represent an actual reactive factor with regard to violence in all its expressions, to the loss of meaning and lack of future and to the growing cynicism and fundamentalism of global society. The essay’s main thesis is that crucial categories of the Jewish-Christian tradition can achieve a new legibility through a process of dislocation and translation in other contexts and cultures., Negli ultimi decenni alcuni filosofi continentali dichiaratamente non-religiosi si ap- pellano alla tradizione del cristianesimo al fine di ripensare il presente. Questo saggio prende in considerazione la categoria biblica di agape (amore), analizzandone sia l’e- nigma semantico sia la sua ricaduta teorico-pratica nella prospettiva filosofica di tre autori contemporanei: Charles Taylor, Slavoj Žižek e Alain Badiou. L’agape può offrire un contributo significativo per una nuova auto-comprensione dell’esperienza religio- sa nella condizione presente. Allo stesso tempo, può rappresentare un fattore reattivo rispetto alla violenza in tutte le sue espressioni, alla mancanza di senso e di futuro e al crescente cinismo e fondamentalismo della società globale. Il dialogo fra tradizione biblico/cristiana e pensiero laico ha lo scopo di mostrare come dei concetti-chiave del Cristianesimo possono raggiungere una nuova leggibilità e universalità entro il contesto culturale attuale.

This paper examines the essential and ambivalent role of the law in the Pauline Epistles and Hegel’s early writings, particularly referring to Lacanian psychoanalysis. It aims at enlightening possible correspondences among these perspectives, showing that the spirit of the law has to be fulfilled and elevated by another law: the law of the Spirit according to Paul, the category of love and destiny according to young Hegel and by the law of desire according to Lacan. In this sense, Pauline Epistles seem to offer a significant paradigm to understand the necessary but not sufficient role of the law in the experience of the Jewish-Christian believer as well as of the subject as such. Also in Hegel’s early writings, the initial assumption of the Kantian supremacy of the moral law is replaced by the com- mandment of love. In fact, in its abstractness and formality, the law cannot free the subject from the burden of guilt, which has to be recognized and condemned but also overcome in a renewed vision of life in its whole. In the same way, Lacan states the absolute need of the law, namely of the langua- ge, for the process of subjectivation. Only through the Symbolic order the subject can experience the impossibility of directly satisfying its incestuous wish and can therefore join a sociolinguistic community. However, the symbolic law should not deny or refuse desire but allow its fundamental acknowledgment and development, becoming the law of desire., Dieser Artikel untersucht die Notwendigkeit und Ambivalenz des Gesetzes innerhalb der Paulini- schen Briefe und der Jugendschriften Hegels mit Blick auf die Lacansche Psychoanalyse. Er zielt darauf ab, die möglichen Entsprechungen zwischen diesen Perspektiven zu skizzieren, indem er zeigt, dass der Geist des Gesetzes von einem anderen Gesetz erfüllt werden soll, nämlich vom Gesetz des Geistes bei Paulus, von der Kategorie der Liebe und des Schicksals beim jungen Hegel und vom Gesetz des Begehrens bei Lacan. In dieser Lesart scheinen die Paulinischen Briefe ein wesentliches Paradigma anzubieten, um die notwendige, aber nicht ausreichende Rolle des Gesetzes in der jüdis- ch-christlichen gläubigen Erfahrung sowie im Leben des Subjekts als solches zu verstehen. Auch in den Jugendschriften Hegels wird die anfängliche Übernahme der Kantischen Vorrangstellung des moralischen Gesetzes vom Gebot der Liebe ersetzt. In seiner Abstraktheit und seinem Formalismus kann das Gesetz den Verbrecher vom Gewicht der Schuld tatsächlich nicht befreien. Die Schuld soll zwar erkannt und verurteilt werden, aber auch in einer neuen Vision des gesamten Lebens üb- erwunden werden. In einer gleichen Weise behauptet Lacan die absolute Notwendigkeit des Geset- zes, nämlich der Sprache, für den Prozess der Subjektivierung. Erst durch die symbolische Ordnung kann das Subjekt die Unmöglichkeit einer unmittelbaren Befriedigung seines inzestuösen Begehrens erfahren und ermöglicht ihm daher, in eine sozio-linguistische Gemeinschaft einzutreten. Das Sym- bolische soll allerdings nicht das Begehren verleugnen, sondern seine wesentliche Anerkennung und Entwicklung fördern, um ein Gesetz des Begehrens zu werden.

In recent decades, some continental philosophers from nonreligious perspectives have systematically assumed fundamental categories of the Jewish-Christian tradition. Their thinking is characterized by a marked regaining of theological concepts, with which they aim at rethinking politically the present. This essay focuses on the Biblical notion of agape (love) and, on the one hand, it seeks to analyze its original semantic enigma. On the other hand, it aims at enlightening its reception and revision by the thinking of the philosophers Charles Taylor, Slavoj Žižek and Alain Badiou. The re-interpretation of the Jewish-Christian category of love, both by the radical thought of the two secular philosophers and by the perspective of Charles Taylor, who is more sympathetic with the Christian tradition, can offer a significant contribution to a new self-understanding of religion in the present condition. At the same time, the Biblical notion of love can represent an actual reactive factor with regard to violence in all its expressions, to the loss of meaning and lack of future and to the growing cynicism and fundamentalism of global society. The essay’s main thesis is that crucial categories of the Jewish-Christian tradition can achieve a new legibility through a process of dislocation and translation in other contexts and cultures, which can challenge not only their topicality but also their universality, becoming able to generate a new common discourse.Negli ultimi decenni alcuni filosofi continentali dichiaratamente non-religiosi si appellano alla tradizione del cristianesimo al fine di ripensare criticamente e politicamente il presente. Questo saggio prende in considerazione la categoria biblica di agape (amore), analizzandone in primo luogo l’enigma semantico e, in secondo luogo, la sua ricaduta teorico-pratica nella prospettiva filosofica di tre autori contemporanei: Charles Taylor, Slavoj Žižek e Alain Badiou. Sia nel primo autore, che si muove entro uno sfondo simpa

Paul, Hegel and Lacan: out-law?The dialectics of the law among theology, philosophy and psychoanalysis This paper examines the essential and ambivalent role of the law in the Pauline Epistles and Hegel’s early writings, particularly referring to Lacanian psychoanalysis. It aims at enlightening possible correspondences among these perspectives, showing that the spirit of the law has to be fulfilled and elevated by another law: the law of the Spirit according to Paul, the category of love and destiny according to young Hegel and by the law of desire according to Lacan. In this sense, Pauline Epistles seem to offer a significant paradigm to understand the necessary but not sufficient role of the law in the experience of the Jewish-Christian believer as well as of the subject as such. Also in Hegel’s early writings, the initial assumption of the Kantian supremacy of the moral law is replaced by the commandment of love. In fact, in its abstractness and formality, the law cannot free the subject from the burden of guilt, which has to be recognized and condemned but also overcome in a renewed vision of life in its whole. In the same way, Lacan states the absolute need of the law, namely of the language, for the process of subjectivation. Only through the Symbolic order the subject can experience the impossibility of directly satisfying its incestuous wish and can therefore join a sociolinguistic community. However, the symbolic law should not deny or refuse desire but allow its fundamental acknowledgment and development, becoming the law of desire. Paulus, Hegel und Lacan: Gesetzlose?Die Dialektik des Gesetzes zwischen Theologie, Philosophie und PsychoanalyseDieser Artikel untersucht die Notwendigkeit und Ambivalenz des Gesetzes innerhalb der Paulinischen Briefe und der Jugendschriften Hegels mit Blick auf die Lacansche Psychoanalyse. Er zielt darauf ab, die möglichen Entsprechungen zwischen diesen Perspektiven zu skizzieren, indem er zeigt, dass der Geist des Gesetzes vo

Il saggio intende aprire una prospettiva insolita sulle origini del monachesimo cristiano nell’Occidente latino e su Martino di Tours, personaggio decretato di rilevanza europea, del quale ricorre nel 2016 il 17° centenario dalla nascita: l’evidenza di una autonoma tradizione illirica su Martino induce a sottolineare che «patria» riconosciuta da Martino stesso era infatti la regione illirica-pannonica, esposta all’irradiamento missionario di Aquileia e almeno fin dalla metà del secolo III interessata dal fenomeno diffuso di forme di secessione eremitica dalla società urbana intese come preparazione al martirio. Martino subì il loro richiamo già da fanciullo durante la permanenza a Sabaria, mentre aderiva al cristianesimo predicato secondo la tradizione di Aquileia, così com’è rivelato da tratti caratteristici della sua spiritualità; allorché quindi intraprese l’anacoresi fuori dalle mura di Milano, finendo per farsene promotore in Gallia, il suo stile monastico perpetuò tuttavia l’arcaico modello dei monasteria/tabernacula precostantiniani che aveva ammirati nella sua stessa terra di nascita prossima ad Aquileia, This essay opens an unusual perspective on the origins of the Christian monasticism in the Latin West and on Martin of Tours, European prominent figure, whose 17th centenary of the birth is commemorated this year 2016: the evidence of an independent Illyrian tradition about Martin leads us to point out that the homeland (patria) recognized by Martin himself as his own was in fact the Illyrian-Pannonian region, exposed to the evangelizing action of Aquileia and affected – at least since the mid-third century – by the widespread phenomenon of hermitical secessions from urban civilization, with the purpose of a preparation for martyrdom. St. Martin felt drawn to them already as a young boy during his stay in Sabaria, while adhering to Christianity preached according to the tradition of Aquileia, as it is revealed by some characteristic features of his spirituality; so when, returning from his patria, he undertook outside the walls of Milan the anachoresis that finally he propagated in Gaul, his monastic style, however, perpetuated the archaic model of these pre-Constantinian monasteria/tabernacula he had admired in his own region of birth, not far from Aquileia

Le Jugendschriften di Hegel rappresentano un ingresso privilegiato nella comprensione dell’intero sistema hegeliano. Nonostante la critica le abbia per molto tempo considerate carte giovanili dense di un afflato romantico e mistico destinato a essere sostanzialmente abbandonato nell’impianto speculativo-razionale della maturità, questa ricerca intende illustrare, in questi scritti, la formazione statu nascenti degli assi fondamentali del suo pensiero. Da questa ricognizione emerge il ruolo sistematico dell’indagine hegeliana sulle strutture portanti della forma religiosa, colta soprattutto nell’Aufhebung dello spirito della Legge nella nuova legge dello Spirito. In relazione a tale assunto ermeneutico, sono sottoposte a una disamina analitica il rapporto dialettico fra legge e amore, il contrasto fra spirito e lettera, il concetto di destino, la nozione di positività, il senso escatologico del tempo, il progetto di una nuova vitalità religiosa per la sua epoca. La ricerca intende illuminare la connessione di queste figure, e in particolare quelle di legge e di amore, che costituiscono i luoghi fondamentali della prima elaborazione della dialettica, con lo sfondo teologico delle Lettere di Paolo, che il giovane Hegel studia e analizza nel suo periodo di formazione a Stoccarda, a Tubinga e a Francoforte., Hegel’s Jugendschriften represent a privileged way in the understanding of the whole Hegelian speculative system. Many critics have considered them for a long time as juvenile papers dense of romantic and mystical afflatus, destined to be substantially abandoned in the speculative-rational works of his maturity. This research aims at illustrating the development of the fundamental axis of Hegel’s thought in the philosopher’s early writings. From this recognition emerges the systematic role of the investigation into the religious form, perceived above all in the abolishment (Aufhebung) of the spirit of the Law in the law of the Spirit and in its preserving. With regard to this hermeneutical assumption, the research examines analytically the dialectical relationship between law and love, the Letter/Spirit contrast, the concept of destiny, the notion of positivity, the eschatological meaning of time, the project of a new religious vitality for his epoch. This study aims at enlightening the connection of these figures and, above all, of the categories of law and love, which constitute the basis for the elaboration of the dialectics, with the theological background of Paul’s Epistles, which Hegel had studied during his education in Stuttgart, Tubingen and Frankfurt.