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Copyright of Journal of Constitutional History / Giornale di Storia Costituzionale is the property of Giornale di Storia Costituzionale (Journal of Constitutional History) 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 plague strikes Oran, the port and commercial center of French Algeria. The city becomes the stage where human passions are deeply revealed; where the tenuous boundaries between fragmentation and solidarity, between reason and feeling are clearly exhibited. [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.)

This paper focuses on the concept of imagination in Giacomo Leopardi’s works, studying its evolution, from the Querelle des Anciens et des Modernes, to the latest theoretical formulations. From the Discorso di un italiano intorno alla poesia romantica to the determination of imagination as the «source of the reason» (Zib. 2134), Leopardi’s perspective changes drastically, due to his reflection on the bounds of rational knowledge (derived from xviiith century empirism and sensism and, mainly, from John Locke’s Essay Concerning Human Understanding and Bayle’s Dictionnaire). Through an analytic confrontation with Sartre’s works (L’imagination and L’imaginaire), this paper aims to present a theory of Leopardi’s imagination capable of solving the issues arising from its integration within the epistemological orientation of the Zibaldone.

We present a synthetic re-reading of the Dossier from a mixed perspective – theological and sociological – highlighting, first of all, some fundamental contributions of Bruno Latour’s reflection. Secondly, we try to grasp some of the huge challenges that the social and environmental reality – interpreted with the help of Latour’s categories – poses to Christian theology. [ABSTRACT FROM AUTHOR]

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Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II 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 Quaderni Di Teoria Sociale is the property of Morlacchi Editore 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.)

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Il mio articolo è incentrato sullo statuto della dialettica materialista in Sartre, soprattutto in riferimento alla seconda parte della Critica della ragione dialettica, con i punti di continuità e insieme con le linee di demarcazione rispetto al marxismo. Il tentativo è di tenere insieme, seppur instabilmente, l’indagine sull’intelligibilità della Storia con un approccio che si fa carico delle istanze del materialismo marxiano, con una forte valorizzazione della dimensione politica delle lotte, ma all’interno dello spazio specifico della situazione.

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) 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.)

Freedom has no univocal meaning in Locke's work, despite its centrality. It is understood as a duty and right, but also as a power, or, as we will hold here, as a state. The successive modifications of the idea of freedom between An Essay concerning Human Understanding (1690) and Two Treatises of Government (1690), between the editions and in relation to early or later texts, such as The Reasonableness of Christianity (1695), allow us to think of freedom as a problem (above all, a political one), rather than as an evidence. Freedom affirms itself as the most sublime characteristic of human nature, as well as the symptom of her precariousness and corruption. Freedom could be compared with reason, as Locke intends to investigate the limits of both, without ever thinking them as franchisable.

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) 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 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.)

Il presente articolo si propone di indagare la versione pascaliana dell’agostinismo, sovente intesa dalla faziosa ermeneutica come anacronistico arroccamento nel medievalismo religioso, che, invece, proprio in virtù nella sua natura inattuale, e della matrice così straordinariamente inesauribile del pensiero agostiniano, si rivela profondamente moderna. Pascal, infatti, addolorato dalla vista di un esistente dibattentesi come una canna tra i venti delle configgenti istanze culturali e religiose del suo tempo, tra le rinnovate forme di eresia e l’imperante libertinismo, non vede in Agostino l’immagine aurea e pacifica di un Santo lontanissimo, non trova in lui il rifugio in un passato rassicurante, bensì di quegli recupera gli elementi drammatici, l’attenzione alla sofferta inquietudine dell’uomo dilaniato dalle dicotomiche alternative, disperatamente disperdentesi nelle malìe dell’esistere, cui entrambi i pensatori indicano il ritorno all’interioritas, a quel cuore non senza (R)ragione. Tale ricerca ha messo in luce la riduttività dell’accostamento di Pascal ad Agostino solo per la via del religioso, perché, in fondo, è la problematicità e la problematizzazione del religioso che da Agostino giunge a Pascal e, confrontandosi con la crisi dei valori del 600, perverrà ad avere effetti disattesi. This article aims to investigate Pascal version of augustinism, often considered from the partisan hermeneutic as anachronistic entrenchment in religious medievalism, which, precisely because of its outdated nature, and so extraordinarily inexhaustible kind of Augustine's thought is revealed to be profoundly modern. Pascal, in fact, saddened by the sight of an existent floundering like a reed in the wind of conflicting religious and cultural needs of his time, including the renewed forms of heresy and the prevailing libertinism, don’t see in Augustine the image of a peaceful ancient Holy, donr’ find in him refuge in a past reassuring, but of those recovers the dramatic elements, the attention to the suffering of man torn by the dichotomous alternatives, desperately dispersing in bad of living, which both philosophers indicate the return at interioritas, at the heart that is not without (R)right. This research has highlighted the oversimplification of the combination of Pascal at Augustine only by the way of religious, because, after all, is the problematicity and the problematization of the religious that comes from Augustine to Pascal and, dealing with crisis of value of ‘600, will arrive to have unexpected effects. Cet article vise à étudier la version pascalienne de l'augustinisme, souvent compris par l'herméneutique partisane comme anachronique retranchement dans médiévisme religieuse, qui, cependant, précisément en raison de sa nature obsolète, et de la nature extraordinairement inépuisable de la pensée d'Augustin se révèle profondément moderne. Pascal, en fait, attristé par la vue d'un existant qui bouge comme un roseau dans le vent des questions religieuses et culturelles contradictoires de son temps, entre les formes renouvelées de l'hérésie et le libertinage en vigueur, ne voit pas en Augustin l’image pacifique d’un Saint loin, ne trouve pas en lui refuge dans un passé rassurant, mais de ces récupère les éléments dramatiques, l’attention à l’inquiétude de l’homme déchiré par les alternatives dichotomiques, qui se perd désespérément dans les sorcellerie de l'existence, qui les deux penseurs indiquent le retour all'interioritas, à ce cœur qui n'est pas sans (R)raison. Cette recherche a mis en évidence le réductionnisme de la combinaison de Pascal à Augustin seulement pour la religion, parce que, après tout, est la problématique et la problématisation du religieux qui vient d'Augustin à Pascal, face à la crise des valeurs 600, arrivera à avoir effets inattendus.

The text reproduces the introductory essay to Condocert, Vita di Voltaire, edited by Marco Armandi, Roma, Editori Riuniti, 1999, p. 7-47.

Each of us is an unrepeatable individual. Everyone is a universe. "The human soul is an individual in the realm of spirits, which he feels according to his singular constitution; is a peculiar feature that is manifested by the whole dark background of our interiority, whose inexpressible depths sleep as unknown kings". Everyone raises a great or a small wave. Our existence, in its concreteness, unpreparedness and singularity, is always a particular existence, unique, unrepeatable and unmistakable. Existence is "indisputable" in its authenticity, it is not a fact, but it is a personal matter. From this it follows that even man is not a fact: he is able to be. His free choice lies in the recognition and acceptance of the only possibility that is the particular "situation" where he fi nds himself. Man is not able to be and is unable to become but what is in his authenticity, in his "being himself" and in expressing his creative autonomy. [ABSTRACT FROM AUTHOR]

The opinions run and crisscross us turbulently. On the basis of the sciences we try to create order and with acute responsibility strive to upkeep what has been proven. But on the unavoidable questions about origin, meaning and the ultimate destination of our existence, we are forced to make choices that seem unassailable. We speak in this regard, with inadequate lightness, faith or, in the plural of "faiths" and consider them respectably as "if" and "they" are personal opinions. In fact, our eyes struggle to open in humble transparency of the intellect. Beyond the confl ict of opinions, beyond the rationality of the sciences, we can accommodate the radius in which our mind is lit and for love to allow us to be inundated with of light. Blondel, faithful to an early tradition, made for this reason safe and bold on innovative paths, knows and teaches that "knowing is just an aspect of thinking". Transparency in man (and in every spirit) is nothing but the freedom to receive from above is to transmit with joyful simplicity. Metaphysics? Even more than a science, to live and to know, it is to "exist" metaphysically. [ABSTRACT FROM AUTHOR]

Why reason is not the Goddess-Reason; the failure of the philosophical "great accounts" (idealism, positivism, Marxism ...) where it was supposed to remove the "space of the Sacred"; the irreversibility of the "Great Question" on the meaning of life and the history of mankind; the "Great Question" as "problem" rather than "examination": "Thinking about the meaning of life is to pray" (L. Wittgenstein); because man remains "conscientious" despite all the processes of laicization and secularization; the Christian message as a constituent element of European identity; using Thomas S. Eliot: "If Christianity disappears, our entire culture will disappear and then we will have to pass through many centuries of brutality". [ABSTRACT FROM AUTHOR]

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Questa nostro scritto prende spunto dalla riflessione sull’essenza dell’essere umano come colui che sperimenta la propria umanità proprio nel momento in cui si stacca dalle sue stesse condizioni materiali progettandosi secondo la propria decisione di esistenza. A ronta in seguito dal punto di vista psicoanalitico la questione della conoscenza e quella dell’adolescenza come passaggio dall’Io dell’infanzia al Noi della maturità. A chiusura una nota riguardante il ruolo della scuola mai veramente risolto, lacerata fra due poli che la vogliono ostetrica del pensiero o guardiano del sapere.

Lungi dall’abdicare alla veemente critica sociale che caratterizza le sue prime opere, la produzione letteraria tardiva di Eça de Queirós appare piuttosto come il punto in cui converge un irrisolvibile intreccio di ideali antinomici. Ce lo spiegano molto chiaramente Miguel Real e Ana Nascimento Piedade, che rifiutano un’interpretazione datata dei racconti tardivi dello scrittore, secondo cui essi sarebbero stati scritti sotto l’egida di un risveglio del sentimento religioso, fino ad allora energicamente rifiutato; gli studiosi optano per un’analisi che guarda alla problematicizzazione del messaggio letterario contenuto nei Contos, e la associano a una perdita di fiducia nell’impegno politico e sociale. Miguel Real, in particolare, riscontra in Eça un abbandono della militanza che ritrova, a un secolo di distanza, in José Saramago. In questo lavoro, poniamo la lente sul racconto Adão e Eva no paraíso, che riteniamo estremamente esemplificativo della parabola discendente dell’opera queirosiana, e lo mettiamo a confronto con l’affine rilettura veterotestamentaria di Saramago, il romanzo Caim. Entrambe le opere, pure con evidenti differenze formali, si presentano come un elogio dell’emancipazione della ragione umana rispetto alla fede; ma mentre il Saramago anziano non abbandona il livore nell’attacco al culto cristiano che ha caratterizzato le sue opere precedenti, Eça appare molto più cauto, aperto e a tratti contraddittorio: si tratta di una differenza radicale tra i due scrittori o, piuttosto, di un modo differente di manifestare la medesima condizione di senilità? Optiamo per la seconda ipotesi, con l’aiuto della letteratura critica.

Argomento centrale del saggio l’influenza della Bildung sulPostmoderno esemplificata con le figure di Luhmann e Habermas. Tale influenza viene esaminata nel confronto con alcuni modelli italiani e nel dialogo internazionale. Viene, infine, messa in risalto l’idea di una neo-Bildung rinnovata nel suo processo, nella sua idea di forma, nella complessità del suo modello.

Copyright of Societa e Storia 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.)