73,999 research outputs found
The ethics of thinking in Heidegger, Bruno & Spinoza
No full textThe aim of the present work is to face Heidegger’s claim that philosophy has ended.
Facing this claim for us has not taken the form of creating a new method or positing a
new question but that of a search for anomalies in what Heidegger decrees as
finished, which is philosophy as metaphysics. In his historical confrontation with the
history of thought Heidegger seems to have left out, dismissed or forgotten those
authors who do not fit into his definition of metaphysics. We have chosen Giordano
Bruno and Baruch Spinoza, metaphysical thinkers who have undertaken a
philosophical practice that does not intend to demolish subjectivity but actually
begins without any need for it. The birth of the subject as grounding reality finds its
affirmation with Descartes and inaugurates modernity that, according to Heidegger,
exhausts philosophy and leads it into the arms of modern science and technology.
Bruno and Spinoza respectively precede and follow the birth of modernity and of
modern science, which they look at with an eye that is not that of the modern subject.
Following their different approaches to philosophy, we shall also explore their
relation to Renaissance Humanism, dismissed by Heidegger as a historical reiteration
of the Roman world, perceived as a perversion of the Greek origin of thought. We
shall show how hasty such a dismissal is. Our goal is to show not merely that
Heidegger is wrong but that if Western thinking contains the seeds of its own end, it
also contains the ones of a different understanding of the Western world and its
achievements. The three authors will engage on the grounds of ontology, gnosiology
and ethics and yet we have defined the whole enterprise of this work as an ethics
overall. An ethics of thinking is a practice of thought that wishes to envisage the
possibility for Western man of inhabiting his own world by understanding himself
not as an isolated subject and master of nature but as the place where the unity and
multiplicity of nature come to be thought at the same time
Bruno Schulz i polityka
No full textBruno Schulz and politicsThe article discusses Bruno Schulz’s attitude toward politics. It is well known that the author of The Cinnamon Shops was a nonpolitical man. This was the reason for some fi erce attacks against his prose conducted by politically engaged literary critics in the interwar Poland. The author mentions these attacks but he also analyzes Schulz’s less known essays about Piłsudski, Aragon and Brecht, and the way Schulz pictured politics in his prose. It seems that a political dictionary of the author of The Street of Crocodiles comprised terms from different political ideologies; he alluded to Marx, anarchism and Brzozowski. At the end of his article the author discusses the question whether Schulz’s nonpolitical attitude could be compared to the so called conservative revolution in Germany after World War I
Bruno Schulz i polityka
No full textBruno Schulz and politicsThe article discusses Bruno Schulz’s attitude toward politics. It is well known that the author of The Cinnamon Shops was a nonpolitical man. This was the reason for some fi erce attacks against his prose conducted by politically engaged literary critics in the interwar Poland. The author mentions these attacks but he also analyzes Schulz’s less known essays about Piłsudski, Aragon and Brecht, and the way Schulz pictured politics in his prose. It seems that a political dictionary of the author of The Street of Crocodiles comprised terms from different political ideologies; he alluded to Marx, anarchism and Brzozowski. At the end of his article the author discusses the question whether Schulz’s nonpolitical attitude could be compared to the so called conservative revolution in Germany after World War I
Bruno Maier e i «compositori di vita»
No full textBruno Maier e i «compositori di vita» - Un critico e i suoi autori mostra documentaria 12 dicembre 2013 – 31 gennaio 2014Università degli Studi di Triest
P"sn' Margarity : Iz Tragedii Gete Faust = Gretchen Am Spinnrade / Musyka M. I. Glinki. [Uebersetzung von Bruno]
No full textP"SN' MARGARITY : IZ TRAGEDII GETE FAUST = GRETCHEN AM SPINNRADE / MUSYKA M. I. GLINKI. [UEBERSETZUNG VON BRUNO]
P"sn' Margarity : Iz Tragedii Gete Faust = Gretchen Am Spinnrade / Musyka M. I. Glinki. [Uebersetzung von Bruno] (1)
Cover (1)
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Iz Tragedii Gete Faust = Gretchen Am Spinnrade (3
Introducing “La fabrique du droit”. A Conversation with Bruno Latour
No full textBruno Latour talks with Paolo Landri about his book on the Conseil d'Etat (La Fabrique du droit). The conversation was held in 2006 at the time of the Italian translation of the book and illustrates the research project and the difficulties the author had in the field. At the same time, it clarifies the trajectories of Bruno Latour's work and theoretical framework of his program of study with respect to sociology, anthropology, and philosophy of law. The conversation helps to understand the open-ended character of Bruno Latour's research and reflection including STS as well as sociological, anthropological and philosophical themes
Entretien avec Bruno Robbes
No full textEntrevista al Dr. Bruno Robbes, catedràtic de ciències de l’educació i de la formació a la Universitat de París CY Cergy, sotsdirector del laboratori EMA (École, Mutations, Apprentissages) i responsable del Grau de ciències de l’educació i de la formació, que ensenya els estudiants en i per mitjà de la pedagogia institucional i cooperativa. Està al capdavant de la Xarxa de Pedagogia Institucional Internacional (Réseau Pédagogie Institutionnelle International). Ha estat mestre de primària, director d’una escola en un barri obrer dels afores de la regió parisenca i assessor en prevenció de la violència al districte escolar de Versalles. Robbes defineix què és l’autoritat educativa, i ens apropa i diferencia els dos corrents de la pedagogia institucional. També explica les característiques que ha de reunir un docent i puntualitza com creu que és el principi d’isomorfisme pedagògic. Actualment està desenvolupant un conjunt de recerques-acció educatives que donen suport a equips de docents.Entretien avec Bruno Robbes, professeur des universités en sciences de l’éducation et de la formation à CY Cergy Paris Université, directeur adjoint du laboratoire EMA (École, Mutations, Apprentissages) et responsable d’une licence de sciences de l’éducation qui forme les étudiants à et par la pédagogie institutionnelle et coopérative. D’abord instituteur, maître-formateur, puis directeur d’école dans une banlieue populaire de la région parisienne. Il a également été conseiller à la prévention des violences en milieu scolaire, dans l’académie de Versailles. Robbes définit ce qu’est l’autorité éducative et rapproche et différencie les deux courants de pédagogie institutionnelle. Il explique également les caractéristiques qu\u27un enseignant doit réunir et souligne ce qu\u27il considère comme le principe de l\u27isomorphisme pédagogique. Il mène actuellement des recherches-actions de pédagogie, accompagnant des équipes d\u27enseignants
I can "read" too. Bruno Munari's prelibri: a workshop experience for preschoolers.
No full textreservedMirandola Susanna
So “leggere” anch’io. I prelibri di Bruno Munari: un’esperienza laboratoriale alla scuola dell’infanzia.
Scienze della formazione primaria
Docente Manlio Celso Piva
Quando consideriamo il rapporto tra il bambino in periodo prescolare e il mondo della lettura presumiamo quasi sempre che un adulto svolga la funzione di intermediario assumendo il compito di vero e proprio lettore al servizio del piccolo.
Questo ricopre così il ruolo di ascoltatore, senza potersi approcciare autonomamente al libro non possedendo ancora l’abilità di lettura.
Esistono però delle modalità per consentire al piccolo lettore di assumere un ruolo attivo, permettendo una “lettura” indipendente, formativa e propedeutica all’acquisizione delle future competenze di letto-scrittura.
Bruno Munari nel 1980 propone una serie di dodici libri dalle dimensioni ridotte, adatti alle piccole mani dei bambini, denominati prelibri.
Caratteristica principale di questi libri innovativi è la loro plurisensorialità, che consente la narrazione di storie, racconta differenze e allena abilità tramite l’uso dei sensi; si tratta di libri che, sebbene siano sprovvisti di parole, hanno molto da comunicare.
In questo elaborato di tesi ho approfondito la loro storia, ne ho sottolineato l’importanza nello sviluppo del bambino e ho riportato l’esperienza pratica condotta con gli alunni.
L’obiettivo di questo lavoro era comprendere se fosse possibile effettivamente proporre una sorta di lettura a bambini della prima infanzia, ancora non in possesso dei requisiti necessari.
Durante questo corso di studi, ho maturato la consapevolezza di quanto sia importante l’approccio precoce alla lettura, non solo per favorire lo sviluppo di abilità e competenze propedeutiche, ma anche per incoraggiare l’amore tra bambino e libro.
A ciò ho unito la mia passione per la letteratura infantile, per gli albi e le illustrazioni, che mi hanno portata a voler approfondire questo nuovo modo di leggere e raccontare e a metterlo in pratica coinvolgendo i bambini in prima persona.
Non è stato semplice reperire materiale che trattasse specificatamente il tema dei prelibri, forse perché Bruno Munari, anche in questo, è rimasto fedele alla sua metodologia basata sul “fare per capire”, lasciando così testimonianze, materiali ed esperienze di cui parlare, piuttosto che libri che spiegassero come farlo.
Mi sono quindi affidata ai libri da lui realizzati, ma anche a chi ha saputo sapientemente riportare il suo pensiero, il suo metodo e le sue idee.
Ho curato anche l’aspetto didattico, formativo e pedagogico, approfondendo l’uso di metodi, la proposta di esperienze e alla loro importanza perché propedeutiche allo sviluppo ed all’educazione del bambino.
Per esaudire le richieste poste inizialmente, ho scelto di utilizzare un approccio di tipo laboratoriale, proponendo un’esperienza ad un gruppo di bambini della scuola dell’infanzia.
Ho pianificato ed effettuato, con la collaborazione di un’insegnante di sezione, un’unità di apprendimento per la realizzazione di prelibri con i bambini.
Un’accurata fase di ricerca ha preceduto la scelta dei temi, ho pianificato i tempi d’azione e predisposto spazi didattici adeguati, concludendo il percorso con l’allestimento di una mostra sullo stile di Munari, per rendere fruibile i lavori realizzati anche al resto della sezione.
È stato emozionante vedere come i bambini più grandi, autori di questi libri, raccontassero ai più piccoli l’esperienza vissuta e le loro storie, sempre diverse e originali.
I colori, le mescolanze le trasparenze e le diverse consistenze dei materiali, sono divenute così le nuove “parole” dei nostri prelibri.
È quindi possibile proporre ai bambini una “lettura” alternativa, fatta di sensazioni e coinvolgimenti sensoriali, che consentono ai piccoli la possibilità di creare e avvicinarsi al mondo del libro in autonomia
Ethics and Law in Montaigne and Bruno
No full textWhen Montaigne tackles the question of laws, he essentially throws light on their problematic nature. On the one hand, he refers to the primary laws of nature (in his “avis au lecteur” from the Essais, he evokes “la douce liberté des premieres loix de nature”) and to the possibility that there are natural laws imprinted on the human nature (Essais, II, 12); on the other hand, he claims that, in human communities, such natural laws have been lost or altered, and he stresses the multiplicity, diversity and instability of the laws (and the customs) that govern the various societies (II, 12). It is not by chance that in Chapter I, 13 of the Essais, he draws attention to the fact that every country, every town, every social group has its own particular form of correctitude (“sa civilité particulière”). We should note that, in Montaigne, the line between “loi” and “coutume” is not always clear: both are means through which human communities organize themselves and give a sense to the existence of their members, and they often hold a tyrannical and not easily contested power over the decisions and behaviour of individuals (I, 23). Bruno, however, stresses the links between laws, community life and morality: he identifies, in laws, a means through which “si ordina la pratica circa le azzione morali” (Cena de le ceneri, IV), a civilizing factor of mankind (Spaccio de la bestia trionfante). The best type of philosophy – writes Bruno in his De la causa, principio et uno – is that which aspires to the perfection of the human intellect, “più corrispondente alla verità della natura”, and which can make men the “collaborators” of nature herself: this can be done in various ways, including “ordinando leggi e riformando costumi”. Even if laws can be corrupted and thus lead to a brutalization of customs (De l’infinito, universo e mondi, I), they generally organize human communities, creating bonds and ties that civilize their members in harmony with – and not in opposition to – natural law. This is a particularly interesting aspect of Brunian thinking because it gives us a chance to compare him with Montaigne: while the latter believes that laws and customs distance man from the natural dimension so that civilization, in his eyes, means an alteration of the laws of nature, the former, while recognizing that patterns of behaviour are produced in certain contexts, which pervert natural law (Spaccio della bestia trionfante, “Epistola dedicatoria”), believes that it is through laws that men achieve perfection in a community dimension, by cooperating with nature (Spaccio, II). At the dawn of modernity, Montaigne stresses the multiplicity of laws and of customs and the obscure fundament of law (Essais, III, 13), while Bruno, unlike the philosopher from Bordeaux, draws attention to their ability to cement human communities, smoothing out rough edges and laying the foundations to develop the potential of their individual members. The question of the relationship between law, ethics and customs is answered differently by the two thinkers, albeit with the occasional concordance, and we are invited to reflect on the relationship between man and nature, and on whether laws represent a strengthening or an adulteration of nature
Sant Bruno
No full textImatge de Sant Bruno vestit amb l'hàbit de cartoixà, orant, amb les mans creuades i mirant al cel. Una creu i una calavera, li acompanye
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