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Le orbite eccentriche del compagno Gagarin
Full text linkThe text examines how Tashkent’s monumental landscape was reshaped after the Soviet collapse. The removal of Leninist symbols and the introduction of new figures—from the Independence Globe to symbolic Mother statues—redefined the city through a nationalist lens. The cases of Lenin, Rashidov, and Karimov reveal a complex process in which rupture and continuity intertwine in the construction of post-Soviet Uzbek identity.Il testo analizza la trasformazione dello spazio monumentale di Tashkent dopo il crollo sovietico, mostrando come la rimozione dei simboli leninisti e l’introduzione di nuove figure – dal globo dell’indipendenza alle madri simboliche – risemantizzino la città in chiave nazionalista. Attraverso i casi di Lenin, Rashidov e Karimov emerge un processo complesso, dove rottura e continuità si intrecciano nella costruzione dell’identità uzbeka post-sovietica
Gadamer and the Natural Law Debate
Full text linkThis article addresses the tension between classical natural law theory and modern rationalist natural law, based on Gadamer's legal hermeneutics and Massini's critique. It argues that Gadamerian philosophy, by vindicating tradition and practical rationality, offers keys to reinterpreting classical natural law and differentiating it from the rationalist formulations that have predominated in modernity. This reading allows us to recover the historical, prudential, and practical character of natural law, as opposed to its rationalist tendency
The Exegesis of Aristotle’s Φρόνησις in Heidegger and Gadamer
Full text linkThis paper will analyse the respective focal points of the exegeses of the Aristotelian φρόνησις developed by Martin Heidegger and Hans-Georg Gadamer, highlighting the simultaneous continuity and split that occurs in the reworking of the interpretation of the φρόνησις in Gadamer's hermeneutics. It will be argued that the divergences between the two approaches reflect an essential difference in the conception of understanding: while Heidegger's interpretation of the φρόνησις is marked by the programmatic context of the existential analytic of Dasein, in the Gadamerian framework its social and intersubjective dimension acquires centrality.This paper will analyse the respective focal points of the exegeses of Aristotle’s φρόνησις developed by Martin Heidegger and Hans-Georg Gadamer, highlighting the simultaneous continuity and split that occurs in the reworking of the interpretation of the φρόνησις in Gadamer's hermeneutics. It will be argued that the divergences between the two approaches reflect an essential difference in the conception of understanding: while Heidegger's interpretation of the φρόνησις is marked by the programmatic context of the existential analytic of Dasein, in Gadamer’s framework its social and intersubjective dimension acquires centrality
Memory Ties
Full text linkIn the following chapter, we will explore the dynamics through which Paul Ricœur attempts to conceive the death of the other as a “loved being” and the role of the “survivors” who witness and experience their death. In this regard, we will reflect on the link our author establishes between otherness and ipseity, which will lead us to examine the divergences and similarities with Levinas’s understanding of otherness and responsibility. We will also demonstrate how it is possible to continue the narrative of the beloved otherness that “is no longer” but nevertheless “has been” in the memory of “those who remain”. Those who take responsibility for ensuring that the biological death of a loved one does not allow the latter to disappear into oblivion, but rather, remains alive through a narrative that finds its place in the memory of the living.In the following chapter, we will explore the dynamics through which Paul Ricoeur attempts to conceive the death of the other as a «loved being» and the role of the «survivors» who witness and experience their death. In this regard, we will reflect on the link our author establishes between otherness and ipseity, which will lead us to examine the divergences and similarities with Levinas’s understanding of otherness and responsibility. We will also demonstrate how it is possible to continue the narrative of the beloved otherness that «is no longer» but nevertheless «has been» in the memory of «those who remain». Those who take responsibility for ensuring that the biological death of a loved one does not allow the latter to disappear into oblivion, but rather, remains alive through a narrative that finds its place in the memory of the living
Il suicidio come «omicidio timido»:
Full text linkThis study aims to demonstrate the intertextual influence exerted by Canto XIII of Dante's Inferno on Cesare Pavese's dialogue Schiuma d'onda, included in Dialoghi con Leucò (1947). The investigation begins with an analysis of the figure of the author and the genesis of the work, delving into the peculiar doctrine of myth that forms its theoretical foundation. It then examines the reception of Dante in Pavese's intellectual journey, understood as an essential substrate for his critical and creative reflection. The heart of the work lies in the comparison of the two texts, focusing on the representation of metamorphosis and the nature of the protagonists.Il presente studio intende dimostrare l’influenza intertestuale esercitata dal XIII canto dell’Inferno dantesco sul dialogo Schiuma d’onda di Cesare Pavese, incluso nei Dialoghi con Leucò (1947). L’indagine muove da un’analisi della figura dell’autore e della genesi dell’opera, approfondendo la peculiare dottrina del mito che ne costituisce il fondamento teorico. Viene dunque esaminata la ricezione di Dante nell'itinerario intellettuale pavesiano, intesa come sostrato essenziale per la sua riflessione critica e creativa. Il cuore del lavoro risiede nella comparazione dei due testi, focalizzata sulla rappresentazione della metamorfosi e sulla natura dei protagonisti
The Adamian Serpent in Paul Ricoeur’s Thought
Full text linkIn this work, we present some significant points of Paul Ricoeur's thinking on the character of the serpent in the Adamic myth. Ricoeur studies this myth in depth, subjecting it to a process of demythologization that allows for a proper understanding of the symbol, in which the serpent stands out as an ambivalent character. Despite its identification as the "Other", the serpent maintains substantial affinities with man, such as its intelligence and nakedness, but it also maintains notable differences, such as its "cunning for evil" compared to human innocence. This evil is exposed by Ricoeur in successive degrees of exteriorization, leading to the analysis of the traditional identification of the serpent with the figures of the devil-demon-Satan. Throughout the theme, as Ricoeur proposes, there remains a residue of uncertainty, a remnant impossible to demythologize, which ultimately leads us to continue asking ourselves what or who the serpent really is.In this work, we present some significant points of Paul Ricoeur's thinking on the character of the serpent in the Adamic myth. Ricoeur studies this myth in depth, subjecting it to a process of demythologization that allows for a proper understanding of the symbol, in which the serpent stands out as an ambivalent character. Despite its identification as the «Other», the serpent maintains substantial affinities with man, such as its intelligence and nakedness, but it also maintains notable differences, such as its «cunning for evil» compared to human innocence. This evil is exposed by Ricoeur in successive degrees of exteriorization, leading to the analysis of the traditional identification of the serpent with the figures of the devil-demon-Satan. Throughout the theme, as Ricoeur proposes, there remains a residue of uncertainty, a remnant impossible to demythologize, which ultimately leads us to continue asking ourselves what or who the serpent really is
To Declare or to Confess?
Full text linkThe purpose of this paper is to revisit a reading of confession and testimony as examined by Paul Ricoeur, in order to enrich the concept of the event as proposed in its variations by the phenomenology of givenness. This is relevant because, when approaching a phenomenon as complex as the theatrical scenic event, we encounter that it points to the limits of the regime of saturated givenness, urging us to attend to the singularity of its mode of appearing. For this part of the study, we will focus on exploring the possibility of an evential dimension of confession, or rather, a confessional dimension of the event. Thus, we shall revisit – through the reflections of Ricoeur and Derrida – a selection of issues proper to the phenomenology of the event: the figure of the witness, its epistemic relation to the event, the latter’s mode of givenness, and its consequences for hermeneutics. Although the event presents itself as an excessive phenomenon, we will chart our path from the reverse side of givenness; that is, beginning with the figures of loss
Hermeneutics, Historicism and Surroundings, II
Full text linkAbout a century after the cultural events that fostered the development of philosophical hermeneutics, I believe it is useful to return to its original historicist influence. This work draws inspiration from the project of a great Dictionary of Hermeneutics (edited by Gaspare Mura and Vinicio Busacchi), aimed at illustrating its historical profiles, systematic aspects and theoretical issues across the board. In the following pages, I would like to draw attention to the way in which some of the great classics of the twentieth-century hermeneutic tradition took a specific position in dealing with the question of historical knowledge. This was done through original reinterpretations of the philosophical problems of time and the past with respect to the legacy of the historicist tradition and, in particular, with respect to its outcomes in German culture between the nineteenth and twentieth centuries. I will not propose a historical reconstruction, but rather will attempt to explore the theoretical positions, problems and the attempts made at answers through the conceptual and argumentative analysis of some canonical texts. Most space is devoted to Martin Heidegger, as the protagonist of the ontological shift in the theory of understanding that largely determined the subsequent developments of hermeneutics. Given their depth and the particularly rich and complex web of theoretical paths that run through Sein und Zeit, it seemed necessary to select a specific reading itinerary for the work, re-examining the sections that can be linked to the question of history. In order to give adequate prominence to the plurality of philosophical voices and sensibilities involved, I have divided the work into two parts. In the first, I presented some theoretical issues of German historicism, in order to highlight the significance of the ontological shift in Heidegger, which is then analysed in detail. The second part examines the interesting and diverse versions of the hermeneutic paradigm in Gadamer and Ricoeur
Hermeneutics and the Living Logos of Memory
Full text linkThe question of memory is one of the most important topics in contemporary hermeneutics. An example of this can be found in the work of Hans-Georg Gadamer, which serves as a space for reflection on the dialectic between memory and forgetting, its relationship with temporality, the historical-narrative quality of human identity, and the way in which reflecting on the hermeneutic value of memory leads us towards a symbolic characterisation of thinking. All of this provides us with an ontology that necessarily becomes intertwined with reflections on language and linguisticity. The interest of the present study is precisely to accompany these reflections, thus rescuing the importance of a hermeneutic memory capable of confronting the forgetfulness and futility so characteristic of postmodern societies.The question of memory is one of the most important topics in contemporary hermeneutics. An example of this can be found in the work of Hans-Georg Gadamer, which serves as a space for reflection on the dialectic between memory and forgetting, its relationship with temporality, the historical-narrative quality of human identity, and the way in which reflecting on the hermeneutic value of memory leads us towards a symbolic characterisation of thinking. All of this provides us with an ontology that necessarily becomes intertwined with reflections on language and linguisticity. The interest of the present study is precisely to accompany these reflections, thus rescuing the importance of a hermeneutic memory capable of confronting the forgetfulness and futility so characteristic of postmodern societies