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Evil and Death in Narrative Identity
Full text linkThis article explores Paul Ricoeur’s reflection on death and evil within the framework of the phenomenological hermeneutics of the person, situating them in his notion of narrative identity. Drawing on the anthropology of fallibility, it shows how finitude and disproportion constitute the structural condition of the human being, whose life story is marked by vulnerability, suffering, and guilt. Death appears as the ultimate limit of narration, while evil emerges as a fracture that challenges the coherence of the story, one that cannot be justified or closed. Ricoeur’s proposal is a narrative hermeneutics capable of integrating the wound without neutralizing it, of remembering the other as an act of justice, and of resisting oblivion through living memory. Thus, narrative identity is revealed as a fragile yet fruitful space of reconciliation, where finitude becomes the very condition of hope
Humanological Critique of the Misuse of Philosophical Theories in the Social Sciences
Full text linkIn this paper is addressed the misuse of philosophical concepts and theories within the social sciences, using the case of securitization theory in the field of security studies as a focal point. Drawing upon logical-epistemological and ontological primacy of philosophy over science, and the necessity of philosophical grounding of social sciences, we aim to outline a philosophically adequate approach to the phenomenon of security. This serves as a contribution to the foundational development of security sciences. The theoretical framework for both the critique of securitization theory and the articulation of a more adequate philosophical approach to security is provided by Milenko Bodin’s humanological paradigm of philosophy and social sciences and entological theory of human safety and security
Editoriale
Full text linkIl senso della vita ha rappresentato una domanda inevitabile lungo la storia del pensiero umano. Tale domanda sorge in modo diretto dall’esperienza della nostra mortalità, della nostra condizione di animali vulnerabili. Quale significato siamo capaci di cogliere mentre viviamo in mezzo a questa finitezza? Siamo capaci di scorgere una piega o un’apertura attraverso la quale possa raggiungerci la luce della trascendenza? Come ci riconosciamo mediante le narrazioni a cui diamo forma a partire da questa tensione tra finitezza e trascendenza? La filosofia non ha messo da parte tali questioni e le proposte di Paul Ricœur e Hans-Georg Gadamer ne sono un chiaro esempio. In qualità di interlocutori principali di questo dialogo, le loro riflessioni ci consentiranno di comprendere e proiettare sguardi circa l’identità narrativa, la morte e la trascendenza. Nozioni che opereranno in qualità di fili conduttori. Tali riflessioni incontrano un rifugio nell’antropologia filosofica e nell’ermeneutica. L’antropologia filosofica, in virtù della sua singolarità, ammetterà una varietà di stili e interpretazioni. L’ermeneutica, disciplina dall’approccio illuminante, ci conduce sulla via di una prospettiva attenta e reinterpreta queste questioni a partire da un punto di vista rinnovato.
 
The Future of Family in Dystopia: E.M. Forster’s The Machine Stops and Liam Brown’s Skin
Full text linkThis article explores the intersection of technology, dystopian settings and family dynamics through a comparative analysis of E.M. Forster’s The Machine Stops (1909) and Liam Brown’s Skin (2019). It investigates how both texts portray technology as a double-edged force, simultaneously enabling connection and accelerating alienation, especially within familial relationships. Forster’s early 20th-century vision anticipates the psychological and emotional costs of mechanized life, while Brown’s contemporary novel reflects the deep impact of digital overdependence during prolonged lockdowns. The study considers how the media, particularly digital screens, mediates communication and exacerbates isolation, turning technology into both a lifeline and a mechanism of control. Special attention is given to the roles of parenthood, especially motherhood, as a site of resistance and emotional endurance. Through the characters of Vashti, Angela, Kuno, Amber and Charlie, the article maps the emotional toll of confinement and surveillance, while also addressing issues of mental health, body image and identity in technologically saturated environments. By comparing narratives from distinct historical contexts, this work highlights the ongoing relevance of dystopian literature in interrogating our digital present and imagining future societal trajectories. The conclusion emphasizes the critical need for human connection amidst growing technological dominance.L’articolo analizza il rapporto tra tecnologia, distopia e dinamiche familiari attraverso un confronto tra The Machine Stops di E.M. Forster (1909) e Skin di Liam Brown (2019). Entrambi i testi esplorano il ruolo ambivalente della tecnologia, che connette ma al contempo isola, specialmente all’interno dei nuclei familiari. Il racconto di Forster anticipa le conseguenze psicologiche ed emotive della vita meccanizzata, mentre Skin riflette sulle implicazioni dell’eccesso di tecnologia durante lunghi periodi di isolamento dovuti a una pandemia. Il saggio analizza l’influenza dei media e degli schermi digitali come strumenti che, se da un lato favoriscono la comunicazione, dall’altro amplificano l’isolamento e il controllo. Particolare attenzione è dedicata al ruolo genitoriale, in particolare alla figura materna, intesa come spazio di resistenza e resilienza emotiva. Attraverso i personaggi di Vashti, Angela, Kuno, Amber e Charlie, l’articolo mette in luce il peso emotivo del confinamento e della sorveglianza, affrontando anche temi come la salute mentale, l’immagine corporea e l’identità in contesti saturi di tecnologia. Confrontando opere di epoche diverse, si evidenzia la continua attualità della letteratura distopica come lente critica sul presente digitale e come strumento per immaginare nuovi scenari futuri
Sessualità ed erotismo nella commedia all’italiana degli anni Sessanta
Full text linkIl cinema italiano degli anni Sessanta racconta sempre più frequentemente situazioni correlate alla sessualità e all’erotismo che testimoniano i profondi mutamenti intervenuti nella sfera privata degli individui durante il periodo della ‘grande trasformazione’ (1958-1963) e oltre. Il presente contributo intende analizzare il rapporto tra cinema ed erotismo attraverso un percorso scandito in quattro tappe, ciascuna delle quali ancorata a uno o più film – tutti riconducibili alla cosiddetta ‘commedia all’italiana’ - scelti sulla base del loro carattere rappresentativo.
Italian cinema of the 1960s chronicles, with ever‑growing frequency, situations pertaining to sexuality and eroticism which attest to the profound metamorphoses that have occurred in the private sphere of individuals during the period of the ‘great transformation’ (1958‑1963) and its aftermath. This paper seeks to dissect the interplay between cinema and eroticism by charting a precise trajectory marked by four stages, each tethered to one or more films—all ascribable to the so‑called ‘commedia all’italiana’—chosen on the basis of their emblematic nature
Restoring Language, Reflecting Through on Word
Full text linkOne of Paul Ricoeur’s central concerns is the crisis of language as intrinsically linked to the crisis of modernity. The impoverishment of language serves as a diagnosis of the erosion of the human being — of the individual's ties to community, to nature, to the sacred, and ultimately, to the self. Overcoming this nihilism entails restoring the richness of both language and thought. Ricoeur’s proposal culminates in a mode of thinking grounded in the symbol. In this work, we explore, alongside Ricoeur, the various theoretical dimensions involved in the notion of the symbol.One of Paul Ricoeur’s central concerns is the crisis of language as intrinsically linked to the crisis of modernity. The impoverishment of language serves as a diagnosis of the erosion of the human being – of the individual's ties to community, to nature, to the sacred, and ultimately, to the self. Overcoming this nihilism entails restoring the richness of both language and thought. Ricoeur’s proposal culminates in a mode of thinking grounded in the symbol. In this work, we explore, alongside Ricoeur, the various theoretical dimensions involved in the notion of the symbol
Ricœur and Ortega y Gasset
Full text linkThis paper examines the place of metaphor within philosophical and hermeneutical thought, focusing on the contributions of José Ortega y Gasset and Paul Ricoeur. Through a comparative reading of Las dos grandes metáforas and La métaphore vive, it argues that metaphor should not be regarded as a rhetorical ornament, but rather as a constitutive operation of human understanding. The study traces the shift of metaphor’s location—from the word and the sentence to discourse—in order to highlight its cognitive and ontological tension as a means of opening new modes of access to truth. Finally, it proposes an expansion of metaphor beyond language, by considering exemplarity as a form of lived metaphor that connects hermeneutical reflection with practical life, within the horizon of a renewed philosophical anthropology.This paper examines the place of metaphor within philosophical and hermeneutical thought, focusing on the contributions of José Ortega y Gasset and Paul Ricoeur. Through a comparative reading of Las dos grandes metáforas and La métaphore vive, it argues that metaphor should not be regarded as a rhetorical ornament, but rather as a constitutive operation of human understanding. The study traces the shift of metaphor’s location – from the word and the sentence to discourse – in order to highlight its cognitive and ontological tension as a means of opening new modes of access to truth. Finally, it proposes an expansion of metaphor beyond language, by considering exemplarity as a form of lived metaphor that connects hermeneutical reflection with practical life, within the horizon of a renewed philosophical anthropology
Editorial
Full text linkEl sentido de la vida ha sido una cuestión ineludible a lo largo del pensamiento humano. La pregunta por este sentido nace directamente de la vivencia de nuestra mortalidad, de nuestra condición de animales vulnerables. ¿Qué sentido somos capaces de aprehender morando en medio de esta finitud? ¿Somos capaces, de algún modo, de encontrar un pliegue o hueco mediante el cual la luz de la trascendencia nos alcance? ¿Cómo nos reconocemos mediando a través de las narrativas que construimos desde esta tensión entre finitud y trascendencia? La filosofía no ha dejado de lado estas preguntas y claro ejemplo de ello son las propuestas de Paul Ricœur y Hans-Georg Gadamer. Como interlocutores principales en este diálogo, sus pensamientos nos permitirán comprender y trenzar miradas sobre la identidad narrativa, muerte y trascendencia como hilos conductores. Estas reflexiones encuentran cobijo en la antropología y hermenéutica filosófica. La antropología filosófica que siendo única nos permite la variedad de estilos e interpretaciones. La hermenéutica iluminadora, nos acerca un plano cuidadoso resignificando dichas cuestiones bajo una mirada novedosa...
 
The Death of the Other and My Fragility
Full text linkBased on Paul Ricoeur’s ideas, we will formulate the question about death. Doing so it will lead us to ask ourselves about the death of the other. Denying the possibility of obtaining certainties about our own death, beyond its inevitability, we will recognize that the question of death is a question for the living. Contemplating it will mean thinking about the others and what we share with them. In our nature, we will find the basis for the need to appeal to others. I need them to face me, to value me, and through it to recognize my own humanity. In the presence of the death of others, that kind of relationship is broken. It abandons me, taking with them the possibility of my recognition. That situation finds another way in the memory we share with others. Bringing all these issues together it will help us to better characterize the question of death from our perspective of fragility.Based on Paul Ricoeur’s ideas, we will formulate the question about death. Doing so it will lead us to ask ourselves about the death of the other. Denying the possibility of obtaining certainties about our own death, beyond its inevitability, we will recognize that the question of death is a question for the living. Contemplating it will mean thinking about the others and what we share with them. In our nature, we will find the basis for the need to appeal to others. I need them to face me, to value me, and through it to recognize my own humanity. In the presence of the death of others, that kind of relationship is broken. It abandons me, taking with them the possibility of my recognition. That situation finds another way in the memory we share with others. Bringing all these issues together it will help us to better characterize the question of death from our perspective of fragility