1,721,056 research outputs found
Jacques Bidet critico e ricostruttore di Marx: primazia del nesso mercato/organizzazione o dominio del capitale?
No full textBetween Schelling and Marx: The Hegel of Slavoj Žižek
No full textIn Less Than Nothing: Hegel and the Shadow of Dialectical Materialism, Slavoj iek presents the results of his long meditation on the meaning and ultimate implications of Hegelian philosophy. In this review-article, I will first examine the stages of iek's transformation of Hegelianism, and then analyse the main themes brought up in Less than Nothing. The development of a 'polemological' interpretation of the Hegelian concepts of 'reconciliation' and 'absolute' leads iek to emphasise the role of negativity and antagonism in the process of constitution of reality and subject as part of reality itself. This implies a reinterpretation of dialectical materialism: reality is not something that simply precedes the subject, but which contains just multiplicities of multiplicities, and thus the Void itself. iek's assertion that the ultimate reality is the Void itself then renders unavoidable the critique of Hegelian Marxism based on the centrality of the category of alienation. The last part of the review-article surveys, instead, how iek's re-reading of Hegel affects his relation with Marx and also examines the role played by 'contradiction' in his theoretical proposal
Il capitalismo nella Wertkritik contemporanea
Full text linkNegli ultimi anni, la critica del valore è emersa come una delle più radicali e ambiziose teorie critiche del capitalismo. Essa si basa su un’ampia ricostruzione del passaggio marxiano dalla merce al capitale, considerato tuttavia al di fuori
della moderna trasformazione del lavoro in forza-lavoro. A ciò si connette la lettura che i Wertkritiker hanno offerto del processo contemporaneo di finanziarizzazione, che è sottoposta a esame nell’ultima parte dell’articolo
The Ends of Universalism
Full text linkThis contribution focuses on the philosophical texture of Claudio Corradetti’s pluralist and universalist theory of human rights. More precisely, the aim of these notes is to bring to light the idealistic background of Corradetti’s defence of a pluralist universalism against epistemic-cognitive relativism. In his attempt to secure an appreciation of human rights as devices of the Verwirklichung of human ends, taking stock of the limitation of human experience, Corradetti
finds himself facing a crucial question: that of the relation with the radical otherness of the violent, the figure that persistently refuses to acknowledge the existence of a wholly “revealed truth” – to quote Eric Weil’s Logique de la philosophie. After the reconstruction of the theoretical terrain
in which the book’s arguments are carried out – referring, e.g., to the impasse affecting the Habermasian distinction between Verständigung and Einverstädnis –, I offer a critical sounding of Corradetti’s discourse. At the same time, I stress one of the fascinating philosophical challenges to which the author should now turn his attention, in order to further elaborate his elegant perspective: that of elucidating the relation between the “bodily” predetermination of the
reflective dimension, and its projection towards the constitutively intersubjective domain of the “reason-giving”
Philosophy and Forms of Objectivity: Althusser vis-à-vis Hegel
No full textThe purpose of this essay is to grapple with the difficulties that, according to Althusser’s agrégation thesis, affect the relationship between form and content in Hegelian philosophy, before examining how he attempted to overcome them in the subsequent anti-historicist and anti-humanistic phase of his thought. In doing so, my aim is to demonstrate that the Hegelian notion of “philosophy” was essential for Althusser, even in the period following 1956 in which he restructured his theoretical discourse by assuming an anti-Hegelian stand; a sort of theoretical meta-level which Althusser constantly engaged with in order to define and determine his own concept of "philosophy". My claim, then, is that philosophy acted as a "sensor" for the transformations in his understanding of the relationship between truth and reality – that is, every time this relationship was altered, the status attributed to philosophy also underwent a significant shift. In the last part of the essay, I argue that this becomes especially evident once we move on from Althusser’s ontology of practices in the 1960s to his mellowing in the 1970s: the period in which the study of the “reproduction” of the system of capital presented him with the need to think not only about the distinction between practices, but also how they are connected and form a unity
Editorial Introduction. Hegemony, Philosophy of Praxis, Historicism: Peter Thomas’s Gramsci
No full textPresentazione di Simone De Beauvoir, Dio è superfluo. Il mio esistenzialismo contro ogni metafisica
No full textLavoro, Stato e filosofia. Riflessioni su "L'ethos del riconoscimento" di Lucio Cortella
Full text linkThis article raises some questions with respect to the pattern of Lucio Cortella's L'ethos del riconoscimento: what relationship is there between the reciprocity of intersubjective Anerkennung and self-recognition in the labouring activity? How does the political dimension of recognition command a rethinking of the state, reconnecting the institutional dimension of ethical relations to the elaboration of
more advanced forms of democracy? What philosophical thought can conceive the horizon of such processes, articulating the originality of recognition at the nexus of nature and history? The conclusion of the article is that it is around these topics that Cortella's work urges the development of a new and constructive Hegelianism that rehabilitates the dialectical potential of contemporary critical theory
Su alcune declinazioni dell’essere politicamente in comune (fraternità, terrore, alterità). Sartre in contrappunto a Hegel e Žižek
No full textRiflessione, astrazione, potere: La teoria della società in Hegel
No full textThis article starts discussing Axel Honneth's recent attempt to reconnect the theory of justice and the theory of society. It is an attempt that brings back to light the political importance of the Hegelian Verwirklichung, the reconciliation between concept and object. At the same time, Honneth neglects Hegel's claim that modernity is an epoch dominated by abstract labor. In order to explore the latter it is necessary to take seriously into account Hegel's picture of civil society as something characterized by a Reflexionsverhaltnis. This also paves the way for a reconsideration of Hegel's critique of Social Contract Theory. To this end, Giuseppe Duso, Bruno Karsenti and Jean-Francois Kervegan's theoretical and hermeneutical perspectives become crucial and therefore deserve to be examined.This article starts discussing Axel Honneth's recent attempt to reconnect the theory of justice and the theory of society. It is an attempt that brings back to light the political importance of the Hegelian Verwirklichung, the reconciliation between concept and object. At the same time, Honneth neglects Hegel's claim that modernity is an epoch dominated by abstract labor. In order to explore the latter it is necessary to take seriously into account Hegel's picture of civil society as something characterized by a Refexionsverhältnis. This also paves the way for a reconsideration of Hegel's critique of Social Contract Theory. To this end, Giuseppe Duso, Bruno Karsenti and Jean-François Kervégan's theoretical and hermeneutical perspectives become crucial and therefore deserve to be examined
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