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Editors’ Introduction
Full text linkThe meaning of life has been an unavoidable question throughout human thought. The question of this meaning arises directly from the experience of our mortality, from our condition as vulnerable animals. What meaning are we capable of grasping while dwelling in the midst of this finitude? Are we capable, in some way, of finding a fold or gap through which the light of transcendence can reach us? How do we recognise ourselves through the narratives we construct from this tension between finitude and transcendence? Philosophy has not ignored these questions, and clear examples of this are the proposals of Paul Ricoeur and Hans-Georg Gadamer. As key contributors to this dialogue, their thoughts will allow us to understand and weave together perspectives on narrative identity, death and transcendence as guiding threads. These reflections find refuge in anthropology and philosophical hermeneutics. Philosophical anthropology, which is unique, allows us a variety of styles and interpretations. Illuminating hermeneutic brings us closer to a careful reinterpretation of these questions from a new perspective...
[1] This issue stems from the international conference Paul Ricœur and Hans-Georg Gadamer: narrative identity, death, transcendence. The conference took place at the Complutense University of Madrid on May 7, 8, and 9, 2024. It was organized by Beatrice Sofia Vitale, María Begoña Collantes Sampedro, and Jorge Benito Torres
Churchillian Geopolitics and World War Two
Full text linkWinston Churchill emerges as a statesman who interpreted Britain’s conflicts as a defence of Western civilisation. Deeply shaped by navalism and imperial thought, he saw sea power, empire, and the Anglo-American alliance as pillars of global stability. Though marked by controversial strategies and operational failures, his leadership during the critical years of 1940–41 sustained British resistance when defeat seemed imminent. Churchill’s vision extended beyond war, anticipating the ideological struggle with Soviet expansion and contributing to the conceptual foundations of the postwar Western order. His enduring legacy resides not only in victory, but in preserving the political and moral continuity of the West.Winston Churchill spicca quale statista incline a concepire l'impegno bellico britannico come una lotta per la sopravvivenza della civiltà occidentale. Convinto assertore del navalismo e dell'ordine imperiale inglese, individuò nella supremazia marittima, nell'Impero e nell'alleanza con gli Stati Uniti i cardini dell’equilibrio globale. Nonostante decisioni controverse ed errori sul piano operativo, la sua leadership negli anni 1940-41 risultò decisiva per la resistenza britannica dinanzi al baratro della sconfitta. La sua visione travalicò il conflitto con la Germania nazista, prefigurando il confronto con l’espansionismo sovietico e contribuendo alla riconfigurazione degli assetti mondiali nel secondo dopoguerra. La sua eredità risiede nell’aver difeso e assicurato la continuità politica e morale dell’Occidente
A Vision of Suffering from the Hermeneutic Ethics of Paul Ricoeur
Full text linkAbstract
Paul Ricœur's hermeneutic ethics goes beyond simple epistemological critique and language analysis. His "conciliatory" thinking brings together different perspectives in the field of action, combining content from different fields from a practical perspective. The scope of this work is to show how, through Ricœur's approach, an ethics of care can be set up from different spheres of suffering. We will see that we are all agents and sufferers; we act and suffer involving what to do and what to say, but we also appeal to compassion or esteem. From this research we will argue, through suffering, that we are all vulnerable, and facing the suffering, cares updated to our times are needed.Paul Ricoeur's hermeneutic ethics goes beyond simple epistemological critique and language analysis. His "conciliatory" thinking brings together different perspectives in the field of action, combining content from different fields from a practical perspective. The scope of this work is to show how, through Ricoeur's approach, an ethics of care that can be set up from different spheres of suffering. We will see that we are all agents and sufferers; we act and suffer involving what to do and what to say, but we also appeal to compassion or esteem. From this research we will argue, through suffering, that we are all vulnerable, and facing the suffering, cares updated to our times are needed
The Relation Between Freedom and Security in the Entological Theory of Human Safety and Security
Full text linkThis paper examines the ontological foundations of human security through the lens of the philosophical relation between freedom and security. The analysis is theoretically and methodologically grounded in an ontological-phenomenological approach, which allows security to be understood not as an external condition but as an internal, constitutive principle of human existence. Such an approach enables a deeper comprehension of the way in which freedom and security mutually found and condition one another. The structure of the paper includes an examination of the concept of the state of nature and its implications for the relation between freedom and security; a critical reconsideration of the traditional division of freedom; and an articulation of security as an ontological foundation of human existence. In its concluding section, the paper offers a synthetic, holistic perspective on the relation between freedom and security. The central conclusion is that security is not a limitation of freedom but the condition of its actual realization
L' Assistenza ai profughi post-coloniali e giuliano-dalmati in Sardegna
Full text linkThrough the study of unpublished documents from the State Archives and the Municipal Archives of Cagliari, the essay investigates the arrival in Sardinia and Cagliari of post-war refugees from 1945 to 1962, in particular from Africa and Istria-Dalmatia. Their stories help to reconstruct, in a new way, both the local impact of the post-war assistance measures and the changes brought about by the arrival of these people in the social fabric of Sardinia and Cagliari in particular, in conjunction with the profound urban changes after World War II.
Translated with DeepL.com (free version)Attraverso lo studio dei documenti inediti dell'Archivio di Stato e dell'Archivio Comunale di Cagliari, il saggio indaga l’arrivo in Sardegna e a Cagliari di profughi post-bellici dal 1945 al 1962, in particolare dall’Africa e dall’Istria-Dalmazia. Le loro vicende contribuiscono a ricostruire in maniera inedita sia l’impatto locale dei provvedimenti in materia di assistenza post-bellica, sia i cambiamenti determinati dall’arrivo di tali persone nel tessuto sociale sardo e in particolare cagliaritano, in concomitanza profondi mutamenti urbanistici del secondo dopoguerra
Glanes épigraphiques dans la région de Siliana-Makthar (Tunisie)
Full text linkThe exploration of numerous archaeological sites established between the towns of Siliana and Makthar (two delegations of the Siliana governorate), undertaken over the last two decades through multiple prospecting missions, has given rise to interesting archaeological and epigraphic discoveries providing new knowledge on the occupation of the places and the Romanization of individuals. Among the documentation collected during these tours, a small batch of inscriptions consisting of a fragment of public dedication and eight unevenly preserved epitaphs which are the subject of this note.L’exploration de nombreux sites archéologiques établis entre les villes de Siliana et de Makthar (deux délégations du gouvernorat de Siliana), entreprise pendant les deux dernières décennies à travers de multiples missions de prospection, a donné lieu à des découvertes archéologiques et épigraphiques intéressantes apportant de nouvelles connaissances sur l’occupation des lieux et la romanisation des individus. Parmi la documentation recueillie lors de ces tournées, un petit lot d’inscriptions composé d’un fragment de dédicace publique et huit épitaphes inégalement conservées qui font l’objet de cette note
Gadamer’s Play as a Criterion for Musical Representation
Full text linkThis article explores Gadamer's notion of play as a hermeneutic criterion for understanding subjectivity in musical practice. Based on a distinction between three modes of representation of the work—faithful performance, version, and interpretation—it shows how each of them articulates the relationship between fidelity, creativity, and normativity in different ways. Faithful performance privileges the neutrality and transparency of the performer in favour of the objectivity of the work; version emphasises creative transformation as an unfolding of subjectivity; and interpretation, situated at an intermediate threshold, reveals itself as the space in which music plays itself, opening up a field of lived duration. Thus, it is argued that Gadamer's category of play allows us to think of musical interpretation not as mere reproduction or expressive self-affirmation, but as a sound event in which freedom and fidelity are intertwined.This article explores Gadamer's notion of play as a hermeneutic criterion for understanding subjectivity in musical practice. Based on a distinction between three modes of representation of the work – faithful performance, version, and interpretation – it shows how each of them articulates the relationship between fidelity, creativity, and normativity in different ways. Faithful performance privileges the neutrality and transparency of the performer in favour of the objectivity of the work; version emphasises creative transformation as an unfolding of subjectivity; and interpretation, situated at an intermediate threshold, reveals itself as the space in which music plays itself, opening up a field of lived duration. Thus, it is argued that Gadamer's category of play allows us to think of musical interpretation not as mere reproduction or expressive self-affirmation, but as a sound event in which freedom and fidelity are intertwined
Being from Death
Full text linkBeing from Death. In Praise of Mourning through Reading Paul Ricoeur.
This article interprets a fragment of Paul Ricoeur's posthumous text, Living Up to Death, proposing the Thesis of Animating Mourning. According to this thesis, mourning is simultaneously the process of the survival of the spirit of the dead in the living and the primary form of spiritual vivification of the living. Death is the end of human biology, but the origin of its biography, acting as the transcendental function of the alternative negation of human life.
To justify this thesis, we propose an orbital model of the person inspired by Ortega's tectonics, Zubiri's concept of appropriation, and the notion of mentality described by Héctor Pelegrina. Some notions of neurophenomenology and logic are also used. Some applications of this thesis in anthropological psychiatry are presented.
Key words: anthropological psychiatry, death, Ricoeur, Ortega, ZubiriThis article interprets a fragment of Paul Ricoeur's posthumous text, Living Up to Death, proposing the Thesis of Animating Mourning. According to this thesis, mourning is simultaneously the process of the survival of the spirit of the dead in the living and the primary form of spiritual vivification of the living. Death is the end of human biology, but the origin of its biography, acting as the transcendental function of the alternative negation of human life. To justify this thesis, we propose an orbital model of the person inspired by Ortega's tectonics, Zubiri's concept of appropriation, and the notion of mentality described by Héctor Pelegrina. Some notions of neurophenomenology and logic are also used. Some applications of this thesis in anthropological psychiatry are presented
Humanological Motives for “Philosophy of Human Safety and Security Versus Ontological Constructivism”
Full text linkThe paper starts from the “new poverty of philosophy” and the dominance of ontological (critical) constructivism in security studies, which reduces thinking to mere construction and erases the difference between philosophy and ideology. In contrast, the author develops a humanologically motivated philosophy of security as an attempt to restore the security of thought and regain an authentic understanding of freedom of thought beyond a purely negative concept of freedom. Through a hermeneutical reading of Hobbes’s model of the state of nature and legitimation, the thesis is derived that security is a fundamental, existential interest of the human being, from which both the social state and the concept of a security entity arise. On that basis an entological theory of security is formulated, in which identity, integrity, and sovereignty are the key criteria for the fulfillment of the security interest and the basis for the development of security culture and strategic security culture. In a broader context, the humanological approach allows linking the philosophy of human security with democracy as a communicative community that avoids both the universalist totalitarianism of ideologies and the technocratic governance of people. The philosophy of security thus proves to be an applied philosophy that establishes a feedback loop between theoretical and practical knowledge and offers an integral model for the study of contemporary security phenomena
La Coppa Bernardini da Palestrina una scrittura per immagini
Full text linkSince the Greeks wrote from left to right, their figurative friezes also ran in the same direction. On the contrary, the Phoenicians, since they wrote from right to left, have an opposite sense of figurative narration. The art works examined are the François Vase (570-560 BC) and the Phoenician Cup from the Bartoccini Tomb of Palestrina (675-650 BC). Both artistic civilizations willingly use the “continuous narration” where the protagonist appears several times in the same frieze without there being a formal caesura between the various episodes, as attested by the paintings in the Punic tomb number VIII found in Jbel Meleza, near Kerkouane (Tunisia).Dal momento che i Greci scrivevano da sinistra verso destra anche i loro fregi figurativi si svolgevano nella stessa direzione. Al contrario i Fenici, dal momento che scrivevano da destra verso sinistra, hanno un senso di narrazione figurativa opposto. Gli esemplari presi in esame sono il Vaso François (570-560 a.C.) e la Coppa fenicia dalla Tomba Bartoccini di Palestrina (675-650 a.C.). Entrambe le civiltà artistiche utilizzano volentieri la “narrazione continua” dove il protagonista si presenta più volte nello stesso fregio senza che vi sia una cesura formale fra i vari episodi, come attestato dai dipinti nella tomba punica num. VIII rinvenuta a Jbel Meleza, presso Kerkouane (Tunisia)