Aisthema (E-Journal, Pontificia Facoltà Teologica dell'Italia Meridionale)
Not a member yet
115 research outputs found
Sort by
La questione della tecnica tra esperienza estetica e Kulturkritik: Jaspers, Benjamin, Cassirer: tre prospettive a confronto
Full text linkThis contribution is intended to examine and compare some of the most significant philosophical positions on technique that emerged in the early 1930s expressing different perspectives. In a problematic horizon defined on the one hand by Walter Benjamin’s reflections on the profound functional variation of the aesthetic experience for modern man, on the other hand by the valuations of Karl Jaspers on the epochal contribution of technology in terms of a new philosophy of history, here we finally propose to take into consideration the neo-Kantian reflections on the theme in question advanced by Ernst Cassirer in terms of a critique of culture.Il presente contributo intende prendere in esame per metterle a confronto alcune tra le più significative posizioni filosofiche sulla tecnica che nei primi anni ’30 del Novecento emergevano esprimendo prospettive diverse. In un orizzonte problematico definito da un lato dalle riflessioni di Walter Benjamin circa la profonda variazione funzionale dell’esperienza estetica per l’uomo moderno dall’altro dalle valutazioni di Karl Jaspers sull’apporto epocale della tecnica in termini di una nuova filosofia della storia, si propone di giungere poi alle considerazioni neokantiane sul tema in oggetto avanzate da Ernst Cassirer in chiave di una critica della cultura
Modernist Realism and its Enemies: John Coetzee and Philosophy
Full text linkDispassionate and sober, J. M. Coetzee’s prose is a space in which literary identities are continually unsettled, methodological subtleties both revealed and explored. Given these features, philosophers have described Coetzee’s style as “modernist realist”. In this paper, I discuss the relevance of Coetzee’s use of the split page in Diary of a Bad Year, focusing on its role in undermining “ersatz ethical thought”. In the second part of the paper, I develop a model for explaining Coetzee’s modernist realism. This model is situated within a broader, self-critical project that traces the significance of my analysis for the form of philosophical discourse.Desapasionada y sobria, la prosa de J. M. Coetzee es un espacio en que las identidades literarias se muestran constantemente inestables y las sutilezas metodológicas se revelan y exploran. Partiendo de estas características, los filósofos han descrito el estilo de Coetzee como “realista modernista”. En este artículo discuto la relevancia del uso que hace Coetzee de la página dividida en Diary of a Bad Year, prestando especial atención a cómo sirve para debilitar el “ersatz ethical thought”. En la segunda parte del artículo desarrollo un modelo para explicar el realismo modernista de Coetzee. Este modelo se emplaza en mi amplio proyecto crítico de análisis del significado de la forma en el discurso filosófico
Eraldo Affinati: Il Peregrin d’amore sulle tracce di Bonhoeffer
Full text linkDaniela Orsillo, authoress of this paper, in December 2014 presented and discussed her Thesis in order to obtain the Licenza Degree in Religious Sciences in the Higher Institute of Religious Sciences “San Roberto Bellarmino” of Capua. The work, entitled Bonhoeffer: il percorso di una vita nella scrittura di un letterato contemporaneo, Eraldo Affinati, was provided, in the Appendix, with an interview with the Roman writer. This interview is published here, preceded by a brief summary of the work of Affinati placed at the center of the Orsillo’s Thesis.L’auteur de ce papier, Daniela Orsillo, en Décembre 2014 a présenté et a discuté sa thèse pour l’obtention du diplôme de Licence canonique en Sciences Religieuses dans l’Institut Superieur de Sciences Religieuses “S. Roberto Bellarmino” de Capua. L’ouvrage, intitulé Bonhoeffer: il percorso di una vita nella scrittura di un letterato contemporaneo, Eraldo Affinati, a été assorti d’un entretien avec M. Affinati. Est publié ici l’entretien, précédée par un bref résumé du texte de M. Affinati qui est au centre de la thèse de M.me Orsillo
Aquinas’ Theory of Knowledge and the Representative Theory of Perception
Full text linkThe representative theory of perception is one of the realist theories of perception which maintains we do not have direct access to the objects of perception; our ideas represent some objective objects in the world. In this paper, I will address the question about the representative nature of mental ideas from a Thomistic perspective. I will explore if some Thomists are entitled to claim that Aquinas’ theory of knowledge based on his metaphysics can provide a basis for resolving this issue. I will argue that this question is wrong-headed and it should be replaced with the following question: If we assume the existence of a real world and that we are not under the influence of hallucination, how we can know that our ideas truly represent the world?La teoria rappresentativa è una delle teorie “realiste” della percezione, le quali affermano che non è possibile avere un accesso diretto agli oggetti di percezione, per cui le nostre idee rappresentano solo gli oggetti nel mondo. In questo contributo, mi propongo di avvicinare la questione della natura rappresentativa delle idee mentali da una prospettiva tomista, tenendo anche in conto che per alcuni seguaci dell’Aquinate la teoria della conoscenza da lui formulata poteva effettivamente offrire una soluzione al problema. A mio avviso, la questione deve essere così riformulata: se si assume l’esistenza di un mondo reale, e nel contempo si è certi di non essere in uno stato di allucinazione, come è possibile affermare che le idee veramente rappresentano il mondo
Martin Jay, Adorno e il nominalismo musicale
Full text linkItalian translation of the article published in the New German Critique, 129, vol. 43, n. 3, November 2016, 5-26.Traduzione italiana dell'articolo pubblicato su New German Critique, 129, vol. 43, n. 3, November 2016, 5-26
Die Geste der Kunst. Ästhetisch-kunstwissenschaftliche Reflexionen am Beispiel von Studio Azzurros In Principio (e poi)
Full text linkIl presente studio tenta di delineare un’estetica del gesto a partire da alcune riflessioni di Giorgio Agamben e Jean-Luc Nancy circa la relazione tra i gesti (in quanto mezzi per la comunicazione non-verbale) e le forme tecnico-mediali di produzione di senso. Nella seconda parte del mio contributo analizzerò attraverso tale estetica del gesto un’installazione del collettivo artistico Studio Azzurro dal titolo In Principio (e poi).My contribution aims to describe an aesthetics of gesture based on Giorgio Agamben’s and Jean-Luc Nancy’s reflections about the relationship between gestures (as means of non-verbal communication) and medial-technological forms of production of sense. In the second part of my study I will analyse an installation of the artistic collective Studio Azzurro with the title In Principio (e poi) through the aforementioned aesthetics of gesture
«Lia disse: “Per fortuna!”. E lo chiamò Gad» (Gen 30,11): Fortuna e destino nella Bibbia tra storia e filologia
Full text linkThe article is about the theme of fortune and of destiny in the biblical world. It takes the historical and religious, philological, literary and theological aspects into account. These aspects go through the age of the old and New Testament. Even if the Bible doesn’t give great importance to these themes, they were well known in the culture of the Jewish people, that had compared themselves to the religion and to the culture of their neighbours, and, since the Hellenistic period to the Greek and roman culture. From this research interesting particulars come to light, according to which the idea of fortune, destiny and fate are involved in the ceremonies of the temple of Jerusalem, in the ecclesiastical feast days and in the choice of Apostle, who stood in for Judas.Der Artikel geht um das Thema des Schicksals, des Glücks und Geschicks in der biblischen Welt. Er zieht die Historischen und religiösen, philologischen, literarischen und theologischen Aspekte in Betracht. Diese Aspekte machen die Epoche des Alten und Neuen Testaments durch. Obwohl die Bibel diesen Themen keine Wichtigkeit gibt, waren sie in der Kultur des hebräischen Volk anwesend. Das hebräische Volk ist mit den Religionen und den Kulturen der Völker in der Nähe, und besonders von der hellenistischen Zeit mit der griechischen und romanischen Kultur gegenübergestellt. Von dieser Nachforschung gehen interessanten Einzelheiten hervor, in der die Begriffe des Glücks, des Geschicks und des Schicksals werden in den Feiern des Tempels von Jerusalem, in den liturgischen Festfeiern und in der Wahl des Apostels, der Judas ersetzte, verwickelt
Paolo, Hegel e Lacan: fuori-legge? La dialettica della legge fra teologia, filosofia e psicanalisi
Full text linkThis 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
Bescheidung, Unterscheidung, Entscheidung. Zur Philosophie als Weisheit in Schellings “Einleitung in die Philosophie der Offenbarung”
Full text linkIn the distinction of a negative and positive philosophy - which occurs within philosophy itself - and the definition of their mutual relation, philosophy in itself is at stake in its nature and its meaning. According to etymology, philosophy is defined as “wisdom”, as quest of freedom for its sense. On the other side, Schelling applies that “there is no wisdom for man as long as there is none in the objective course of things [...]. I want wisdom means: I want an existence posed through wisdom, foresight and freedom”. Positive philosophy deals with the free and thus not apriorily anticipable principle of being (or: existence) and to being (or: existence) as contingently posed.In der Unterscheidung zwischen einer negativen und einer positiven Philosophie, die innerhalb der Philosophie selbst stattfindet, und der Bestimmung deren gegenseitigen Verhältnisses geht es um die Philosophie als solche, in ihrem Wesen und ihrer Bedeutung. Damit wird Philosophie, der Etymologie getreu, als „Weisheit“ bestimmt, als Suche von Seiten der Freiheit nach ihrem Sinn. Auf der anderen Seite gilt: „Es gibt keine Weisheit für den Menschen, wenn im objektiven Gang der Dinge keine ist [...] Ich verlange Weisheit, heißt: ich verlange eine mit Weisheit, mit Voraussicht, und also mit Freiheit gesetztes Seyn“. Die positive Philosophie verhält sich zum freien und damit nicht apriorisch antizipierbaren Prinzip des Seins und zum Sein als kontingent gesetztes
