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Fonti galantiane, uno strumento per la conoscenza della storia ambientale in età moderna nel Mezzogiorno d’Italia
No full textThe paper aims to examine the main environmental-territorial issues of the reformist program of the famous Molise reformer Giuseppe Maria Galanti (1743-1806) through his unpublished writings preserved in the Galanti Archive of Santa Croce del Sannio. Galanti reinterprets the relationship between culture and territory in the light of a renewed historical-geographical, statistical and economic interest that privileges the complex framework of nature and the care of geographical contexts. Therefore, attention emerges to an economically sustainable perspective in view of a decisive development of the territory desirable, according to the famous Molise reformer, within the framework of a complex reformist project dedicated to the entire southern territory. The aim was therefore to highlight a fundamental aspect of Galanti\u27s cognitive process: the territory and nature considered as a book and palimpsest of History. And it is in this context that the work of the famous reformer is fully inserted.Il saggio si propone di esaminare le principali questioni ambientali e territoriali del programma riformista del famoso riformatore molisano Giuseppe Maria Galanti (1743-1806) attraverso i suoi scritti inediti conservati nell\u27Archivio Galanti di Santa Croce del Sannio. Galanti reinterpreta il rapporto tra cultura e territorio alla luce di un rinnovato interesse storico-geografico, statistico ed economico che privilegia il complesso quadro della natura e la cura dei contesti geografici. Emerge quindi l\u27attenzione verso una prospettiva economicamente sostenibile in vista di uno sviluppo decisivo del territorio auspicabile, secondo il famoso riformatore molisano, nell\u27ambito di un complesso progetto riformista dedicato all\u27intero territorio meridionale. L\u27obiettivo era quindi quello di evidenziare un aspetto fondamentale del processo cognitivo di Galanti: il territorio e la natura considerati come un libro e un palinsesto della Storia. Ed è in questo contesto che si inserisce pienamente l\u27opera del famoso riformatore
Esistenza concreta e vissuta tra approccio fenomenologico ricoeuriano e prospettiva fichtiana intorno al tema della corporeità
No full textIn this paper, I would like to propose a path, traversing some places in the works of Fichte and Ricoeur, in order to underline a common link - albeit with differences, but tracing possible speculative relations - between the theme of life, personal identity and corporeality. The aim is to outline the characteristics of an identity that is constantly in fieri, which takes on the characteristics of a concrete and lived existence. These two perspectives are based on the idea of a propulsive energy of the willing and acting subject.In questo scritto, attraversando alcuni luoghi delle opere di Fichte e Ricoeur, intendo sottolineare un legame comune – non tralasciando le differenze, ma tracciando possibili relazioni speculative – tra il tema della vita, dell\u27identità personale e della corporeità. L\u27obiettivo è quello di delineare le caratteristiche di un\u27identità costantemente in fieri, che assume i tratti di un\u27esistenza concreta e vissuta. Queste due prospettive si basano sull\u27idea comune di un\u27energia propulsiva del soggetto che vuole e agisce
Eso-abitabilità, eso-cultura: Il principio dell\u27eso- e le nuove frontiere del Fuori
No full textReviewing future prospects for extraterrestrial settlements on the Moon, Mars, and exoplanets, this article focuses on the categories of “exo-habitability” and “exo-culture”, and on the pre-fix/formula exo- which unites them. It engages in a philosophical reflection on two interconnect-ed processes: the “de-centering” of the human in the cosmos and the “de-terrestrialization” which would arise from the advent of a multi-planetary existence. Drawing on key works such as Off-Earth by Erika Nesvold, Worlds Without End by Chris Impey, the article delves into the ex-panding literature on Deep Space with a specific aim: to explore the value that dis-orientation and estrangement hold for the reconfiguration of human existence.Considerando diverse prospettive che riguardano possibili insediamenti sulla Luna, Marte o eso-pianeti, in questo articolo ci soffermeremo sulle categorie di “eso-abitabilità” ed “esocultura”, approfondendo conseguentemente il prefisso eso- che le accomuna. Per proporre una riflessione filosofica su questi temi occorre prestare attenzione a due processi mutuamente connessi: il “de-centramento” dell’umano nel cosmo e la “de-terrestrizzazione” annessa a un’esistenza multi-planetaria. Passando in rassegna pubblicazioni scientifiche recenti sui medesimi temi – in parti-colar modo Off-Earth di Erika Nesvold e Worlds Without End di Chris Impey –, l’articolo indirizza verso una letteratura sul Deep Space con un intento specifico: evidenziare il valore che il disorientamento e l’estraniazione possiedono per una riconfigurazione radicale dell’esistenza umana
AI: Artificial Imagination
No full textThis article reflects on the philosophical presuppositions of artworks made with the help of AI. Such works illustrate the author’s more general claim that in order to understand works-of-AI, we should not look at them as works of intelligence (aiming at logos) but at most as works of imagination (playing with mimesis). But can it even be said that AI imagines? To clarify this issue, the article follows the idea of imagination as formulated by Kant and then developed by Derrida, Lacoue-Labarthe and Nancy. In this line of thought, it becomes possible to think that imagination is not only a free gift of nature, but always already a technics. For these philosophers, it is a particular technics whose law is mimesis, that is, capacity of producing and sharing semblances, fictions and figures. Is this also what a generative AI does? The article distinguishes more and less imaginative uses of AI in art and suggests, in the end, that even if it cannot be said that a generative AI imagines, still, in best cases, imagination can take place in well-constituted assemblies between humans and AIs.This article reflects on the philosophical presuppositions of artworks made with the help of AI. Such works illustrate the author’s more general claim that in order to understand works-of-AI, we should not look at them as works of intelligence (aiming at logos) but at most as works of imagination (playing with mimesis). But can it even be said that AI imagines? To clarify this issue, the article follows the idea of imagination as formulated by Kant and then developed by Derrida, Lacoue-Labarthe and Nancy. In this line of thought, it becomes possible to think that imagination is not only a free gift of nature, but always already a technics. For these philosophers, it is a particular technics whose law is mimesis, that is, capacity of producing and sharing semblances, fictions and figures. Is this also what a generative AI does? The article distinguishes more and less imaginative uses of AI in art and suggests, in the end, that even if it cannot be said that a generative AI imagines, still, in best cases, imagination can take place in well-constituted assemblies between humans and AIs
Psicogeografia Femminista: Camminare come pratica artistica, performativa e filosofica
No full textThe practical and critical interest in walking is rooted in a history of ideas performed and narrated by white men (Heddon & Turner 2012), whose theories and interpretations continue to influence cultural understandings of walking, shaping and conditioning its contemporary aesthetic and philosophical knowledge. This article seeks to deconstruct the figures of the explorer and the flâneur and their assimilation as universal walking subjects; it also aims to neutralize the themes of absolute freedom as an escape from relationality and of the disembodied gaze as an instrument for engaging with space. By placing the body at the center of feminist psychogeography, the discussion underscores the performative and contemplative dimensions of the act of walking and shows how the feminist art of walking constitutes a political practice intended to generate new meanings of reality, as well as a form of public artistic practice capable of fostering knowledge of life and, at the same time, tangibly shaping its ideals.L’interesse pratico e critico per il camminare trova le sue radici in una storia delle idee performata e raccontata da uomini bianchi (Heddon & Turner 2012), le cui teorie ed interpretazioni continuano ad esercitare un’influenza sulla comprensione culturale del camminare, condizionando e modellando la sua conoscenza estetica e filosofica attuale. Questo articolo si propone di decostruire le figure dell’esploratore e del flâneur e la loro assimilazione a soggetti camminanti universali; si propone anche di neutralizzare i temi della libertà assoluta come fuga dalla relazionalità e dello sguardo disincarnato come strumento della fruizione dello spazio. Ponendo il corpo al centro della psicogeografia femminista, si vuole sottolineare il carattere performativo e contemplativo dell’azione del camminare e come l’arte performativa del cammino femminista rappresenti una pratica politica intesa a generare nuovi significati della realtà ed una pratica artistica pubblica che possa favorire la conoscenza della vita e sincronicamente costruirne in maniera tangibile gli ideali
Estensione delle problematiche scalari all\u27integralità del processo di territorializzazione
No full textThe research is very aware of the difference between the cartographic scale and the geographical scale, altough it hesitates to deal with this scalar relation using the required methodological systematicity and a deep epistemological investigation. This work addresses the problem of a scalarity that, taking into account the process of territorialisation, acts not only on the constitutive status but on the ontolgical and configurative status as well. How do they define this “modal scalarity”? How does it pass from a territorial status to anoter (multiscalarity) and from a dimesional level to another (transcalarity)? La ricerca è ben consapevole della differenza tra scala cartografica e scala geografica, anche se esita ad affrontare questo rapporto scalare con la sistematicità metodologica e la profondità epistemica necessarie. Qui viene affrontata la problematica di una scalarità che, considerando il processo di territorializzazione, non solo agisce sul piano costitutivo, ma altresì su quello ontologico e configurativo. Come si definisce questa "scalarità modale", come trapassa da un piano territoriale a un altro (multiscalarità) e da un livello dimensionale a un altro (transcalarità)
The Imagination as a Mode of Technological Being
No full textThis text explores an ontological question within the broader reflection on technology and imagination. Our central inquiry is how imagination can emerge within the predictable and calculable techno-technological sphere rather than examining specific interactions between the two. Given our historical context, both civilizational and technological, this question needs to be distinguished between “technique” and “technology”. While this distinction has been addressed epistemologically, economically, and politically, we focus on its ontological implications. In this sense, we define “technology” as the phenomenological manifestation of technological events, whereas “technique” represents a deeper semantic system shaping our era’s understanding of reality. Consequently, we engage only with technology as a tangible field, while technique remains an overarching mode of being. It is within the technological sphere that imagination finds its real possibility, but its conceptualization belongs to the register of technique. Thus, imagination is produced in technology and can be thought through technique. The ontological conditions enabling imagination within the techno-technological sphere emerge from the tension between Heidegger’s and Simondon-Deleuze’s perspectives on technology. Heidegger sees technique as fundamentally tied to calculable production, foreclosing other modes of world-disclosure, with any “salvation” lying outside technique — perhaps in the poetic. In contrast, Simondon and Deleuze acknowledge the technique’s calculability but emphasize its instability and excess, which allow for unpredictable, imaginative emergence. This duality – technology’s calculable, deterministic nature versus its unpredictable excess – opens space for imagination. The ghost in the machine, the unintended uses of technology, and the unpredictable aspects of the technical world, all contribute to how we “imagine” technology itself. Thus, while technology enforces predictability, its ontological excess enables imagination, shaping our technical understanding of the world.This text explores an ontological question within the broader reflection on technology and imagination. Our central inquiry is how imagination can emerge within the predictable and calculable techno-technological sphere rather than examining specific interactions between the two. Given our historical context, both civilizational and technological, this question needs to be distinguished between “technique” and “technology”. While this distinction has been addressed epistemologically, economically, and politically, we focus on its ontological implications. In this sense, we define “technology” as the phenomenological manifestation of technological events, whereas “technique” represents a deeper semantic system shaping our era’s understanding of reality. Consequently, we engage only with technology as a tangible field, while technique remains an overarching mode of being. It is within the technological sphere that imagination finds its real possibility, but its conceptualization belongs to the register of technique. Thus, imagination is produced in technology and can be thought through technique. The ontological conditions enabling imagination within the techno-technological sphere emerge from the tension between Heidegger’s and Simondon-Deleuze’s perspectives on technology. Heidegger sees technique as fundamentally tied to calculable production, foreclosing other modes of world-disclosure, with any “salvation” lying outside technique — perhaps in the poetic. In contrast, Simondon and Deleuze acknowledge the technique’s calculability but emphasize its instability and excess, which allow for unpredictable, imaginative emergence. This duality – technology’s calculable, deterministic nature versus its unpredictable excess – opens space for imagination. The ghost in the machine, the unintended uses of technology, and the unpredictable aspects of the technical world, all contribute to how we “imagine” technology itself. Thus, while technology enforces predictability, its ontological excess enables imagination, shaping our technical understanding of the world
Ripensare lo spazio nell\u27Antropocene: Latour, le geografie non-rappresentazionali e la Zona Critica
No full textIn the Anthropocene, the long-standing divide between physical and human geography gives way to a hybrid, entangled spatial condition. Engaging Bruno Latour’s philosophy alongside non-representational geographies, this article examines—within a philosophical framework of geography—the possibility of rethinking spatial representation. The Critical Zone emerges as a generative paradigm for understanding spatial relations, foregrounding the interplay of human and non-human agencies. In doing so, it challenges modern ontological partitions and invites a renewed poli-tical reflection on sovereignty, spatiality, and environmental agency.Nell’Antropocene, la tradizionale distinzione tra geografia fisica e geografia umana tende a dissolversi, rivelando uno spazio ibrido e interconnesso. Attraverso il confronto tra il pensiero di Latour e le geografie non-rappresentazionali, questo articolo esplora – in una prospettiva di filosofia della geografia – la possibilità di nuove forme di rappresentazione dello spazio. La Zona Critica emerge così, come un paradigma innovativo per comprendere le relazioni spaziali, mettendo in luce l’intreccio tra attori umani e non umani. Tale paradigma riconfigura le modalità di rappresentazione dello spazio e sfida le distinzioni ontologiche moderne, aprendo al contempo a una riconsiderazione politica della sovranità e dell’agentività ambientale
Il Mostro che Generò un’Idea: Francesco Maria Nigrisoli e Dionisio Andrea Sancassani: Il Valore del Confronto Medico nella Ferrara dei Sei-Settecento
No full textThis article examines the intellectual relationship between Francesco Maria Nigrisoli (1648-1727) and Dionisio Andrea Sancassani (1659-1738), two physicians active in the Ferrara region during the 17th and 18th centuries, highlighting the role of scientific exchange in the development of medical theories. A particularly significant episode in their correspondence is Sancassani’s gift of a monstrous cat, which prompts Nigrisoli to revisit his reflections on the generation of monsters, previously addressed, twenty years earlier, in the Lettera a Gaudenzio Roberti (1690). The article explores the impact of Nigrisoli’s analytical method on Sancassani’s research, which, in his Ragionamento havuto privatamente in Comacchio […] sopra un mostro natovi li 4 Maggio 1707 (1707), encourages Nigrisoli to express his position on the origin of congenital disorders. This exchange culminated in the publication of the Considerazioni intorno alla generazione dei viventi e particolarmente dei mostri (1712), the most significant outcome of the dialogue between the two scholars.Questo articolo esplora il rapporto intellettuale tra Francesco Maria Nigrisoli (1648-1727) e Dionisio Andrea Sancassani (1659-1738), due medici attivi nel ferrarese tra XVII e XVIII secolo, evidenziando il ruolo del confronto scientifico nello sviluppo delle teorie mediche. Un episodio significativo di questa interazione è il dono di un gattuccio mostruoso da parte di Sancassani, che spinge Nigrisoli a riprendere le sue riflessioni sulla generazione dei mostri, trattate vent’anni prima nella Lettera a Gaudenzio Roberti (1690). L’articolo analizza l’impatto del metodo analitico di Nigrisoli sulle ricerche di Sancassani, che nel Ragionamento havuto privatamente in Comacchio […] sopra un mostro natovi li 4 maggio 1707 (1707), incoraggia il primo ad esprimere la propria posizione sull’origine delle anomalie congenite. Questo scambio culminerà nella pubblicazione delle Considerazioni intorno alla generazione dei viventi e particolarmente dei mostri (1712), esito più significativo del dialogo tra i due studiosi
MESO2025 - Session 8. Mobility and communication: Coordinated by Dorothée Drucker and María Natividad Fuertes-Prieto
No full textMobility and communication patterns during the Mesolithic are recurrent topics of study that capture subsistence movements, territorial exploitation, and the exchange of ideas and cultural materials among Early Holocene hunter-gathererfishers. From the origin of raw material and prey to debitage techniques, ornamental distributions, and group sharing, different lenses of analysis are required to build models of mobility, territoriality, and social networks. By mobility, we refer not only to movements of artefacts but also to individuals or groups who may be motivated by economic and/or social factors. With communication, we seek to provide insights into the social relationship driving raw material and worked object exchanges, economic and cultural practices, and genetic interactions. Our goal is to decipher strategies of occupation, as well as links among different cultural groups and territories. Among other topics, we would examine to what extent patterns of mobility and communications may have been resilient to short- and long-term climatic changes (e.g. the 8.2 ka event). Combining approaches as diverse as lithic raw material provenance, the management of chaînes opératoires, the origin and making of ornaments, subsistence seasonality, and genetic relationships will allow us to gain new and diverse perspectives on movements and exchanges. We invite submissions from researchers with any focus, including lithic/organic raw material, lithic/bone industry, ornaments, zooarchaeology, proteomics, stable isotopes, and paleogenetics. Thematic studies focusing on specific geographical regions or diachronic perspectives are especially welcome. Studies based primarily on one line of evidence should be contextualised in a large chronological and/or temporal context. In bringing together different methods and materials, we aim to gain novel perspectives on mobility and communications during the different phases of the Mesolithic and the transitions with the Final Paleolithic and Early Neolithic.Mobility and communication patterns during the Mesolithic are recurrent topics of study that capture subsistence movements, territorial exploitation, and the exchange of ideas and cultural materials among Early Holocene hunter-gathererfishers. From the origin of raw material and prey to debitage techniques, ornamental distributions, and group sharing, different lenses of analysis are required to build models of mobility, territoriality, and social networks. By mobility, we refer not only to movements of artefacts but also to individuals or groups who may be motivated by economic and/or social factors. With communication, we seek to provide insights into the social relationship driving raw material and worked object exchanges, economic and cultural practices, and genetic interactions. Our goal is to decipher strategies of occupation, as well as links among different cultural groups and territories. Among other topics, we would examine to what extent patterns of mobility and communications may have been resilient to short- and long-term climatic changes (e.g. the 8.2 ka event).
Combining approaches as diverse as lithic raw material provenance, the management of chaînes opératoires, the origin and making of ornaments, subsistence seasonality, and genetic relationships will allow us to gain new and diverse perspectives on movements and exchanges. We invite submissions from researchers with any focus, including lithic/organic raw material, lithic/bone industry, ornaments, zooarchaeology, proteomics, stable isotopes, and paleogenetics. Thematic studies focusing on specific geographical regions or diachronic perspectives are especially welcome. Studies based primarily on one line of evidence should be contextualised in a large chronological and/or temporal context. In bringing together different methods and materials, we aim to gain novel perspectives on mobility and communications during the different phases of the Mesolithic and the transitions with the Final Paleolithic and Early Neolithic