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The contribution reconstructs the philosophical contribution offered by Giorgio La Pira to the realization of the Republican constitution

The article compares the positions of Giuseppe Antonio Borgese and Jacques Maritain on world conditions for peace.

The article analyzes the relationship between speech acts and the ethics of communication.

The essay discusses the foundations of the ethics of responsibility, comparing the positions of Jonas and Apel. In particular, it focuses on the relationship between technology and progress. The author evaluates Jonas’ ethics as insufficient in terms of the theory of justice. Preserving the natural should not be separated from the idea of progress. Instead, planetary macroethics should activate the socio-political conditions for the discursive realisation of global responsibility. The ethics of responsibility is connected to the ethics of progress for the realisation of the conditions of human dignity.

Through a survey of archival and primary source material, this article discusses the existence of St. Thomas Becket’s relics in Siena cathedral. The institution’s inventories indicate that, from 1482 until ca. 1529, the relics were housed in an ostensory kept in the sacristy. Today, this object is displayed in the Sala del Tesoro, in the Museum of the Opera del Duomo in Siena. Although the ostensory has been examined in previous scholarship concerned with mapping the cathedral’s heritage, its function as a vessel for the relics of Thomas Becket, and indeed the very presence of these relics in Siena, remain unexplored. Thus, seeking to understand the nature of Becket’s reception in Siena, I examine the whereabouts of his relics within the cathedral, to then widen the investigation to the city at large. The evidence shows that although there were no chapels, altars or churches dedicated to Thomas Becket within the city walls, Siena still engaged with Becket’s sainthood and legacy on multiple levels.

The article examines the foundations of democracy, showing the link between ethics and politics, between political action and the spiritual dimension. It also focuses on the difference between the individualistic political model and the community model

Starting from the analysis of the concept of modernity, this contribution focuses on Habermas' critique of Nietzsche. In particular on the idea that Nietzsche is a break point with modernity and the basis of the post-modern. On the line of defense of modernity and its universalistic normative contents, Habermas re-proposes the transcendental in an anti-relativistic sense. The explosive power of "philosophy with the hammer" and the "total critique of reason" undermine the emancipatory demands of modernity with conservative effects. According to Habermas, the radical critique of truth demolishes itself and the claim to validity. The modern, on the other hand, can be reformed through a model of antisolipsistic and communicative rationality.

The essay intends retrace the development of the relationship between secular reason and religious language in Habermas's thought. To this end, the essay focuses on the theory of translation, and on complementary learning. The first part will provide a comparison between the conception of modernity and the progressive promotion – on both a cognitive and normative level – of the religious sense. The second part advances an interpretation of the public sphere conceived as a secular space for the cooperation between reason and religion. Lastly, the article highlights the problematic excess of the religious sense by considering the rationalization of its semantic contents.

The article reflects on the covid-19 pandemic and the effects on people's lives and sense of community. The author discusses the dialectic between self-determination and rules from an ethical-social perspective.

The article develops an analysis of Maritain's reflections on peace, in particular those carried out between 1946 and 1966. In the three parts of the contribution, the problems relating to the construction of a lasting peace among peoples are addressed. The war in Ukraine has forcefully returned to stir European consciences. The ideal position that Maritain assigns to the project of a world government through a supra-national democratic entity is remarkable. Project based on the spiritual and moral development of human conscience and on the will of peoples. The uselessness of war is linked to Maritain's Christian vision of history, in connection with the personalistic foundation of politics.

Pensare l’umano è probabilmente la sfida più complessa che oggi la filosofia deve affrontare. Il contesto attuale presenta questioni e dilemmi attorno alla “natura umana” che stimolano su piani differenti la riflessione etica. In Jürgen Habermas, in anni recenti, l’impegno di riflessione sulla condizione umana si è concretizzato nel cercare i fondamenti normativi dell’essere-con-altri e nel tentativo di pensare la natura sociale dell’uomo come vincolata ad una grammatica morale profonda. In questo saggio, a partire da una prospettiva etica basata sul principio normativo del riconoscimento, si porrà attenzione alla dinamica intersoggettiva che struttura la nostra esperienza morale, motivando la critica alle possibilità di intervento sulla natura umana avanzate dall’approccio genetico-liberale. Habermas, infatti, considera rischiose le prospettive teoriche che guardano a un libero intervento sulla vita prenatale, ciò metterebbe a repentaglio la nostra autocomprensione etica. Thinking about the human is arguably the most complex challenge philosophy faces today. The current context, showing many issues and dilemmas around “human nature”, stimulates ethical reflection on different levels. In Jürgen Habermas’ most recent works, his commitment to reflect on the human condition has focused in seeking the normative foundations of our being-with-others, in the attempt to analyse the ties linking man’s social nature and ethics. In this essay, I will move from an ethical perspective based on the normative principle of recognition, in order to focus on the intersubjective dynamics that structures our moral experience, while trying to strengthen the critique of the possibilities to intervene on human nature proposed by the genetic-liberal approach. Indeed, in Habermas’ eyes the theoretical perspectives that admit free intervention on prenatal life are too risky, as they would jeopardize our ethical self-understanding

This article intends to analyze the link existing in Apel between ethics of communication, democracy and difference. In the German author, the argumentative reason is not circumventable. The communicative and intersubjective nature of human identity founds democracy as a form of life and just coexistence. Democracy allows the individual to discover himself as tied to a common history. The paradigm of communicative philosophy overcomes both social nihilism and the dogmatism of some versions of liberalism. This rediscovery of philosophy is connected to the possibility of a social ethics and a free, equal and democratic public discourse.The problems facing today's world cannot find an adequate answer in provisional syntheses of the Postmodern, nor in the deflation of the concept of truth.Apel’s Philosophy advocates linked to the public dimension, arises from the community affair and from human history. What sustains and normatively guides social interaction is a special solidarity, which springs from the intersubjective dimension and the discursive nature of our "co-world".

The article develops some reflections on communication and intersubjective recognition. In particular, crossing the reflections of Mounier and Habermas, he dwells on the dialectic between identity and difference as a central dynamic of the anthropological structure. Communication is an element that pervades human existence; through it images of the world are constructed and practical modalities are activated. The human being experiences and understands reality through communicative interaction. It is an original act of existence, the means to build humanized societies through the grammar of recognizing the other

L'articolo sviluppa il tema del dialogo tra le religioni a partire da una visione della secolarizzazione non ateistica e della laicità come forma inclusiva

ll saggio ricostruisce alcuni passaggi storici e teorici circa i rapporti tra la ragion pratica e la razionalità economica. In particolar modo si sofferma sulla riscoperta contemporanea della filosofia pratica, come orizzonte utile per comprendere in chiave etica la dimensione economica. La separazione tra etica ed economia, avvenuta nella tarda modernità (da Mandeville in poi), ha comportato l’accettazione dell’Utilitarismo quale paradigma filosofico e della razionalità scientifico-avalutativa come modello di ricerca. Ciò ha causato una riduzione dell’economia e dei suoi modelli di sviluppo a mere questioni quantitative. La sfera economica invece dovrebbe riguardare l’utile in vista del bene della persona e delle comunità. Il contributo quindi presenta una critica epistemologia all’individualismo dell’homo œconomicus sulla base di istanze etiche e del principio classico del bene comune. The essay reconstructs some historical and theoretical passages about the relationships between practical reason and economic rationality. In particular, it focuses on the contemporary rediscovery of practical philosophy, as a useful horizon to understand the economic dimension in an ethical key. The separation between ethics and economics, which occurred in late modernity (from Mandeville onwards), led to the acceptance of Utilitarianism as a philosophical paradigm and scientific-evaluation rationality as a research model. This caused a reduction of the economy and its development models to quantitative issues. The economic sphere, on the other hand, should concern profit in view of the good of the person and of the communities. The contribution therefore presents a critical epistemology of homo œconomicus’s individualism on the basis of ethical demands and the classical principle of the common good.

Il nesso tra etica e futuro è apparso sempre come centrale nella storia del pensiero morale. Ma ecco che, all’improvviso, questo futuro non sembra più garantito e appare come una dimensione che sfugge del tutto a ciò che per tanto tempo si è pensato intorno a norme, valori, relazioni, vincoli, responsabilità. La domanda su quale sarà l’etica nel futuro, su come dobbiamo immaginarla nel contesto di un mondo ancora da venire, eppure già imminente e alle porte, non è motivata soltanto dalla curiositas, ma ci è imposta soprattutto dai rapidi e radicali cambiamenti – sul piano scientifico, tecnologico, sociale, economico – che caratterizzano la nostra epoca e mutano profondamente la fisionomia di quel che fino ad ora appariva come dotato di una certa riconoscibilità e stabilità.

L'articolo si sofferma sulla sfida educativa in tempo di pandemia

Il saggio a partire dalla categoria di ecologia integrale riflette sul tema dello sviluppo umano e dei diritti attraverso l'analisi della forma lavoro.