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Il Mediterraneo, a differenza dell’Oceano, è un mare circondato da terre, “terramare”, come Stefano D’Arrigo definiva il mare dello Stretto di Messina, tra Scilla e Cariddi. Da un punto di vista geofilosofico il Mediterraneo rappresenta il paradigma di una identità plurale, di una forma di coesistenza tra differenti culture. Questo incessante incontro tra terra e mare è inscritto nel mito dell’origine dell’Europa e ne ha segnato profondamente la storia e il destino. Mentre l’Oceano rappresenta lo spazio omogeneo e vuoto dell’Illimite, che non conosce confini, il Mediterraneo è l’incessante confronto con i bordi, da sponda a sponda. In questo tempo, segnato da una globalizzazione priva di regole e da una guerra imperiale di aggressione, che colpisce al cuore il Vecchio Continente, l’Europa è chiamata a decidere del proprio avvenire, ritrovando nel Mediterraneo non solo la propria origine, ma anche il paradigma per costituirsi come grande spazio di pacifica convivenza tra differenti, di traduzione e di ospitalità nei confronti dell’estraneo., Filosofia, N. 67 (2022): Mare

Derrida���s relationship with psychoanalysis is very complex. On the one hand, the deconstruction intends to unmask the metaphysical character of the Freudian conceptual apparatus, on the other, Derrida does not renounce to recognize the revolutionary character of psychoanalysis, that is, its vocation to be ���knowledge without alibi���. Psychoanalysis today seems to be affected by a double resistance, external as well as internal, which prevents it from expressing its critical and subversive spirit. However, Derrida trusts in the to-come of psychoanalysis, provided that it deals with the great ethical, political and juridical transformations underway, starting from the crucial questions of cruelty and the instinct to master [Bem��chtigungstrieb], which are at the origin of ipseity and the ghost of sovereignty. Keywords: Cruelty, Derrida, Instinct to Master [Bem��chtigungstrieb], Psychoanalysis, Sovereignty, Bollettino Filosofico, V. 36 (2021): DECOSTRUZIONE E PSICOANALISI. A PARTIRE DA DERRIDA

The book by Mario Vergani, Nascita. Una fenomenologia dell’esistenza is in contrast with the philosophical tradition, because it thinks of the human condition not starting from the relation-ship that man has with death, but from birth; in this way, it shows that birth leaves significant traces in the fundamental dimensions of existence. The knowledge of birth is insufficient to adequately describe the meanings that birth assumes for existence; only a phenomenology of existence is able to do so, confronting the past that has never been present, which contains the inaccessible and in-appropriable secret of birth.

One of the characteristics of the global age, alongside the creation of a world market and the free circulation of goods and information, is a new impulse for migration processes. Huge masses of migrants move on Earth along winding and risky escape routes, pushed to move away from war and poverty, in search of better conditions of existence. We need to go back to thinking about the ambiguous status of the foreigner, oscillating between the figure of the enemy (hostis) and that of the guest (hospes). In our time, the foreigner who asks for hospitality poses a challenge to Nation-States that cannot be evaded by mere rejection-policies. In the general decline of the State-form and its functions, an irremediable contradiction is revealed, which takes the form of a real “world civil war” between the principles of State-sovereignty and national citizenship and the supranational principle of the right to migrate (ius migrandi), as a fundamental human right, to which a universal right to hospitality and citizenship should correspond. This later right shall be payable beyond the Nation-States’ borders. Keywords: Migrations, Foreigner, Guest, Hospitality, Nation-State, Bollettino Filosofico, V. 34 (2019): L’ALTRO, LO STRANIERO, L’OSPITE

From its very first steps, Derrida’s thought engages a close confrontation with Husserlian phenomenology in order to take distance from it. My thesis is that, in spite of a claimed “fidelity” to phenomenological method, Derridian thought of différance has as its own preferential critical target phenomenology itself, intended as thought of the living present, of presence and of evidence. Starting from this thesis, deconstruction may be read first of all as deconstruction of phenomenology. It shows the irreducible character of the “non-phenomenological,” which every phenomenology tries to conceal as its own limit, as testified by Derrida’s analysis of gift and secret. These belong to the thought of sur-vival, which reveals death – the non-phenomenological par excellence – in the heart of life., Bollettino Filosofico, Vol 33 (2018): Ripensare la fenomenologia, con e oltre