"El devorador de sueños" es un cuento de Lafcadio Hearn, Koizumi Yakumo, publicado en 1903 en Kott?, una colección de leyendas del folclore japonés recopiladas a partir de fuentes orales y libros tradicionales. Aquí, Hearn nos presenta la criatura del Bakú, un ser mitológico creado por los dioses con las partes sobrantes de otros animales tras la Creación. Su origen se remonta a China, donde se creía que se alimentaba de malos espíritus. Al llegar a Japón, mantuvo esta función, mutando, (...) poco a poco, en un devorador de sueños malignos, de pesadillas, que protegía a los soñadores de la mala fortuna. El Bakú es un yokai cuya clara impronta en la cultura japonesa aún es visible, por ejemplo, se cantan canciones de cuna sobre él antes de dormir o es posible encontrar amuletos tallados con su figura. No siendo más, presentamos esta destacada historia de Hearn cuyo propósito fue presentar al lector occidental la sacralidad del Bakú, su relevancia e influencia en la vida cotidiana nipona y la profunda conexión espiritual de los japoneses con dioses, espíritus y seres sobrenaturales. (shrink)

Se estudian los conceptos claves de fortuna, virtù y gloria, con elobjeto de buscar algunas aclaraciones sobre el problema de larelación entre moral y política en Maquiavelo. La virtù maquiavelianaincluye, sin duda, múltiples componentes de energía, talento,pero no está completamente exenta de elementos morales. Delconcepto de fortuna podemos extraer una serie de criterios parala acción política que forman parte de la virtù maquiaveliana, lacual, si bien se aleja de la moral cristiana vigente en su tiempo, lesitúa (...) dentro de una moral republicana. Del examen del conceptode gloria descubrimos cómo la gloria es recompensa de la virtù,pero no se reconoce a cualquier político que tiene éxito en susempresas, sino solo a quien salva a la patria y lo hace con mediosbenignos. (shrink)

Este artículo explora una pregunta muy precisa: ¿qué significa la propuesta, expuesta por Maquiavelo en el penúltimo capítulo de El Príncipe, según la cual es preferible ser impetuoso que respetuoso? A partir de un análisis riguroso de este capítulo, el autor cuestiona la validez de la interpretación dominante según la cual mediante una acción impetuosa, un individuo virtuoso puede someter a la fortuna. La propuesta de Maquiavelo se debe interpretar más bien como una apuesta hacia las virtualidades creativas de (...) la acción ante una situación de corrupción en la que el fatalismo y el deseo de ser dominado tienden a prevalecer. En este sentido, la primacía dada a la impetuosidad constituye la piedra angular de una moral de carácter provisional requerida en “tiempos adversos”. (shrink)

This dissertation explores learned conceptions of uncertainty and risk during the period stretching approximately between 1560 and 1720. Previous historical overviews of the ideas about risk hold that pre-industrial societies viewed all worldly happenings as emanations of God's will or other forces lying beyond human control. This viewpoint is scrutinized and called into question in the dissertation through an examination of early modern Swedish sources. In order to show how earthly uncertainty was conceptualized documents dealing with actual calamities are analyzed. (...) Particular attention is paid to documents that portray man as being subjected to forces beyond his control. In early modern Sweden the questions of causality and responsibility were continuously debated according to the interests and perspectives of differing actors. The same type of occurrence could be given very different - even contradictory - interpretations. E.g. shipwrecks could be viewed as divine punishments, warnings, trials, miraculous deliverances, divine secrets, omens of coming events, or quite simply human errors. The concrete rhetorical situation determined which of them was put to use. In practical planning explanations based on God's intentions played no direct role. In a worldly perspective, fortuna was seen as a challenge that individuals were compelled to overcome by means of knowledge and virtue. Taken together, the texts serve to paint a portrait of a moral universe in which worldly events reflect the will of God, yet without relieving man of responsibility for his actions. (shrink)

O par Fortuna-Virtù é discutido nas diversas análises críticas do pensamento de Machiavelli e, embora tais termos possuam origens e tradições bem determinadas ao longo do pensamento latino, principalmente específicas considerações antigas e medievais em algumas recepções durante o humanismo cívico, suas características elusivas ao longo das argumentações de Machiavelli são mantidas, possibilitando inúmeros debates acadêmicos. Diante da ambivalência e da ambiguidade da ideia de Virtù perante relevantes e variadas tradições, contínuas buscas por clarificação são feitas ao longo do (...) corpus do secretário florentino, associando o termo a outras importantes e centrais reflexões, e.g., desiderio, stato, forza. A instabilidade política, as forças além do controle humano, a imponderabilidade das ações civis são temas recorrentes nas concepções sobre a Fortuna em variadas argumentações desse autor. Em aberto diálogo com os humanistas cívicos que enfatizam maior participação política e social, mesclando embasamento racional, consideração moral e as discussões sobre as formas dos regimes políticos, esse escritor apresenta uma concepção historiográfica, a revigorar tradições do mundo antigo, na criação de uma ordem civil mediante a Virtù, a qual demanda comprometimento pessoal e público na exaltação das potencialidades e dos limites humanos. Reinserir a relevância da paridade entre Fortuna e Virtù em Machiavelli é um passo relevante no combate a leituras anacrônicas. Assim, analisar-se-ão os exemplos mais significativos dos fundadores e dos sustentadores da ordem civil destacados nos textos discursivos do florentino, e.g., Romulo, Numa, Moisés, Cesare Bórgia, Castruccio Castracani. Ao estudar as imagens da Fortuna, em face das concepções políticas e antropológicas do autor, discutir-se-á a centralidade da díade Virtù-Fortuna no desenvolvimento argumentativo de algumas ideias principais desse famoso pensador político. (shrink)

Gli autori di Politica, morale e fortuna, volume che celebra il cinquantesimo anniversario della scrittura de Il principe di Machiavelli, propongono letture aggiornate di questo classico che ci permettono di rinnovare la prospettiva con cui lo affrontiamo. In questi articoli si instaurano dialoghi tra Machiavelli e altri autori di epoche diverse che consentono ancora una volta di ricostruire e problematizzare l'inesauribile opera del fiorentino, avvicinandola ai temi d'attualità. La novità che raccolgono le diverse prospettive è una lettura che riconosce (...) nel Principe il primo trattato filosofico-politico propriamente moderno. (shrink)

La trattatistica della ragion di Stato ha contribuito a superare il modello ideale dello stato platonico, il modello naturalistico aristotelico, il modello del diritto naturale teologico della« respublica christiana ». Insieme al machiavellismo ha conquistato la moderna distinzione tra politica e morale, ha prodotto una realistica pedagogia dell’arte di governare. Costituisce un contributo essenziale all’elaborazione del mito dello Stato moderno, con i suoi caratteri di universalità realmente operante nel disciplinamento sociale e individuale, ma anche con i limiti e le contraddizioni (...) che neppure la forma del mito riesce a nascondere: crisi e guerra (civile e tra le nazioni). (shrink)

Resumen En 1976, Nagel y Williams presentaron -en una reunión de la Aristotelian Society- dos célebres textos dirigidos a exhibir el desafío que el azar y la fortuna representan para la imputación kantiana de responsabilidad moral. Desde entonces han proliferado cientos de artículos centrados en analizar este dilema. Dicho debate, no obstante, rara vez es situado al interior del análisis de las implausibles y falsas premisas que dan lugar a él. En este trabajo reconstruyo las coordenadas centrales en (...) las que esta problemática filosófica se origina. Posteriormente muestro que la imputación de responsabilidad ética a un agente no sólo no excluye, sino incluso presupone, lo que llamaré una capacidad impura de agencia donde la suerte ocupa un lugar central.In 1976, Nagel and Williams presented -at the congress of the Aristotelian Society- two famous texts aimed at exposing the challenge that chance and fortune represent for moral thought. Since then, hundreds of articles have proliferated in the literature focused on analyzing this dilemma. This debate, however, is rarely situated within the analysis of the implausible and false premises that give rise to it. In this paper I reconstruct the central coordinates in which this philosophical problem originates. Later, I show that imputation of ethical responsibility to an agent not only does not exclude, but even presupposes, what I will call an impure capacity for agency where luck occupies a central place. (shrink)

En el duelo frecuentemente rememoramos con pesar los sufrimientos que le causamos a la persona fallecida, pero algunos de esos apesadumbrados recuerdos nos desconciertan y hasta pueden hacernos dudar de la sinceridad de nuestro amor por ella porque, aunque lamentamos profundamente haberla hecho sufrir, no nos arrepentimos de haber actuado como actuamos. En este artículo examino las características, tipos y naturaleza de la emoción a la que Bernard Williams llamó «_agent-regret»_ (lamentación o pesadumbre del agente), para sostener que aquella experiencia (...) del doliente puede entenderse como una instancia particular de esta emoción. Además, hago algunas consideraciones acerca de cómo el proceso mismo del duelo complica la de por sí difícil experiencia de lamentarse como agente. (shrink)

The article contains the historico-philosophical analysis of the lexical and conceptual aspects of the concept of “fortuna” in the texts of Antoniy Radyvylovs’kyj (further A.R.). This problem has not been studied by historians of philosophy yet. The analysis is carried out in the context of Ukrainian moral thought of the Baroque period (1610 - 1680-s). -/- The author proposes the historico-philosophical interpretation of A.R.’s use of the lexeme fortuna and its doublets on the basis of Vilen Gorsky’s (...) methodology. For the first time it has been proven that: (1) the lexeme fortuna was usually translated by Ukrainian intellectuals of the Baroque period as “happiness”; (2) but the fortuna was interpreted by A.R. as the instrument in God’s hands and, therefore, may have either a positive or a negative meaning, depending on the divine providence and the moral virtues of a Christian; (3) the special aspects of how A.R. used the lexical item fortuna and its doublets are: a) the preacher used a Latin lexeme fortuna which is not typical for his entourage; b) depending on the situations, these lexical items may be interchangeable or get specific connotations; (4) in the texts of A.R. the content of the lexeme “fortuna” had not been a full-fledged philosophical concept yet, however it constituted an element of the worldview and beliefs about human destiny, luck, abilities, and happiness; but at the same time A.R.’s views on the fortune are directly based on the texts of ancient and modern Stoics: in particular, Seneca, Boethius, and Lipsius. (shrink)

Surveying developments in a quarter-century of Anglophone legal philosophy, Leslie Green argues that there has been progress in some problems, such as the understanding of rules and reasons in the law; that in other areas —in particular, in discussions of the relationship between law and morality— there has been a marked narrowing of attention; and that with respect to the relationship between law and coercion, we have advanced very little beyond HLA Hart’s 1961 argument against reductionism. Here, we have lost (...) sight of one of the reasons for attending to the coercive aspect of law in the first place: that this is the most obvious way that law exercises power. Finally, the recent ‘methodological turn’ in jurisprudence is examined. To its benefit, the subject has become more self-conscious about its own status and methods. The paper concludes by exploring Dworkin’s revival of Fuller’s idea that a theory of law must be potentially useful to a lawyer or judge. Resisting this view, Green holds that while law is practical, a theory of the nature of law must answer to the truth about law. Unlike law itself, jurisprudence must be true in order to be good.Resumen:Al sopesar los avances de la filosofía jurídica angloparlante durante 25 años, Leslie Green sostiene que ha habido progreso en algunos problemas, como el del entendimiento de las reglas y las razones en el derecho; mientras que en otras áreas —en particular, en las discusiones sobre la relación entre el derecho y la moral— ha habido un desinterés creciente; y que con respecto a la relación entre el derecho y la coacción, se ha avanzado muy poco desde aquel argumento que H. L. A. Hart presentara, en 1961, contra el reduccionismo. En este punto se ha perdido de vista una de las razones centrales para ocuparse del aspecto coactivo del derecho: que ésta es la manera más directa en que el derecho ejerce su poder. Por último, el autor examina el reciente “giro metodológico” dentro de la filosofía del derecho; por fortuna, la materia ahora tiene más conciencia en cuanto a su estatus y a sus métodos. El ensayo concluye explorando la manera en que Dworkin retoma la idea de Fuller de que la teoría del derecho debe tener la capacidad de ser útil a los abogados y a los jueces. En contraste con esta perspectiva, Green aduce que si bien el derecho es práctico, una teoría sobre la naturaleza del derecho debe elaborarse en función de la verdadera naturaleza del derecho. A diferencia del derecho, la filosofía del derecho tiene que ser verdadera para ser buena. (shrink)

"Audaces fortuna invat. Dynamin sophian kyle baraka. Many or few, always bold"--Front cover.

La ética aristotélica combina la consideración de la necesidad proveniente de la ley moral e internalizadada por las virtudes con las coincidencias y accidentes que provienen del azar. La fortuna y el infortunio son factores clave en el despliegue de la condición humana, según se aprecia en la tragedia griega. Se traduce así al ámbito de la filosofía práctica la pluralidad de los sentidos del ser. El ser coincidental es el sentido más relevante para la ética, porque el (...) hombre no es todo lo que puede ser. Esto plantea el problema central de si el logro de la felicidad depende de nosotros o está condicionado por el azar y la fortuna. Aristóteles mantiene que es imprescindible dar cuenta también de la presencia de lo azaroso. La aportación de la Poética es muy relevante al respecto. (shrink)

The article contains the historico-philosophical analysis of the lexical and conceptual aspects of the concept of “fortuna” in the texts of Antoniy Radyvylovs’kyj. This problem has not been studied by historians of philosophy yet. The analysis is carried out in the context of Ukrainian moral thought of the Baroque period.The author proposes the historico-philosophical interpretation of A.R.’s use of the lexeme fortuna and its doublets on the basis of Vilen Gorsky’s methodology. For the first time it has (...) been proven that: the lexeme fortuna was usually translated by Ukrainian intellectuals of the Baroque period as “happiness”; but the fortuna was interpreted by A.R. as the instrument in God’s hands and, therefore, may have either a positive or a negative meaning, depending on the divine providence and the moral virtues of a Christian; the special aspects of how A.R. used the lexical item fortuna and its doublets are: a) the preacher used a Latin lexeme fortuna which is not typical for his entourage; b) depending on the situations, these lexical items may be interchangeable or get specific connotations; in the texts of A.R. the content of the lexeme “fortuna” had not been a full-fledged philosophical concept yet, however it constituted an element of the worldview and beliefs about human destiny, luck, abilities, and happiness; but at the same time A.R.’s views on the fortune are directly based on the texts of ancient and modern Stoics: in particular, Seneca, Boethius, and Lipsius. (shrink)

O presente ensaio apresenta uma análise crítica do problema do profético na filosofia a partir de uma consideração da reflexão moral de Hans Jonas em Das Prinzip Verantwortung. Jonas demonstra ter seguido, bem de perto, deliberadamente ou casualmente uma sabedoria prática específica de Kant, a saber: a necessidade de fazer da filosofia um instrumento profético. O ensaio realiza, portanto, uma espécie de avaliação retrospectiva da fortuna do livro tendo em vista os seus resultados esperados, o que possibilitará de (...) maneira secundária também uma nova aproximação da ética da responsabilidade com a filosofia da história e a reflexão moral de Kant, bem como permitirá uma avaliar também do quanto o profético vale para o filosofia. (shrink)

Uno de los logros indiscutibles de la obra de John Rawls ha sido la revitalización del concepto de igualdad en la ética y la filosofía política de los últimos años, desmonopolizándolo de las ideologías que han recorrido con mejor o peor fortuna todo el siglo xx y devolviéndolo al rigor analítico y conceptual de la filosofía. Además, con la virtud añadida de armonizar el valor de la igualdad con los valores de la libertad y la eficiencia: un esfuerzo no (...) siempre valorado con suficiente comprensión. No hay duda, pues, de la influencia de la teoría de la justicia de Rawls en el pensamiento igualitarista actual que, de algún modo, se ha construido -y aún continúa haciéndolo- siguiendo -o bien desmarcándose de- la estela trazada por el filósofo de Harvard. En este artículo, analizo los principales debates abiertos en tomo al igualitarismo rawlsiano y apunto alguna posible orientación futura. En primer lugar, expongo los dos grandes argumentos igualitaristas en la obra de Rawls, derivados, respectivamente, de la concepción moral de la persona y de la arbitrariedad moral de las contingencias sociales y naturales de los individuos. Posteriormente, exploro los problemas de ambos argumentos insistiendo, por un lado, en la inadecuación de la personalidad moral kantiana como fundamento de una teoría igualitarista y, por otro, en la incoherencia del igualitarismo de la suerte como extensión igualitarista de la teoría rawlsiana. En tercer lugar, muestro que el principal problema igualitarista en la obra de Rawls proviene de una concepción de la igualdad o equidad vacía de solidaridad. Concluyo, finalmente, que a la justicia como equidad habría que contraponerle una justicia como fraternidad. (shrink)

Social and cultural difference. "Only historicize": history, material culture (food, clothes, books), and the future of Dante studies -- Dante's sympathy for the other, or the non-stereotyping imagination: sexual and racialized others in the Commedia -- Contemporaries who found heterodoxy in Dante: Cecco d'Ascoli, Boccaccio, and Benvenuto da Imola on Fortuna and Inferno 7.89 -- Dante's limbo and equity of access: non-Christians, children, and criteria of inclusion and exclusion, form Inferno 4 to Paradiso 32 -- Metaphysical difference. Toward a (...) Dantean theology of eros: form Dante's lyrics to the Paradiso -- Amicus eius: Dante and the semantics of friendship -- Paradiso and the mimesis of ideas: realism versus reality -- Dante squares the circle: textual and philosophical affinities of Monarchia and Paradiso (Solutio distinctiva in Mon. 3.4.17 and Par. 4.94-114) -- Difference as punishment or difference as pleasure: from the tower of Babel in De vulgari eloquentia to the death of Babel in Paradiso 26 -- Aristotelian disruptions 1: wealth and society. Aristotle's Mezzo, courtly Misura, and Dante's Canzone "Le doci rime": humanism, ethics, and social anxiety -- Dante and wealth, between Aristotle and Cortesia: from the moral Canzoni "Le dolci rime" and "Poscia ch'amor" through Convivio to Inferno 6 and 7 -- Aristotelian disruptions 2: love and compulsion. Archeology of the Donna Gentile: the importance of disconversion in conversion narratives -- Dante and Cecco d'Ascoli on love and compulsion: the epistle to Cino, "Io sono stato," the third heaven -- "Voi che 'ntendendo il terzo ciel movete," a dramatization of "utrum de passione in passionem possit anima transformari": conflict, compulsion, consent, conversion -- Critical philology and Italian cultural history. The case of the lost original ending of Dante's Vita nuova: more notes toward a critical philology -- Critical philology and Dante's Rime. (shrink)

This paper proposes an interpretation of Aristotle's understanding of tyche (τύχη), a Greek term that can be alternatively translated as luck, fortune, or fate. The paper disentangles various threads of argument in the primary sources to argue for a realist understanding of what we moderns call “luck.” In short, it contends that Aristotle's account of these issues is mostly correct and merits close attention when canvassing recent philosophical debates about luckology. Aristotle argues that science pertains to the general rule; it (...) is not about the particular. Particular events have contingent content that exceeds the scope of science. Even if we could predict all future events with ultimate accuracy, we would still be left wondering why good or bad things happen to specific people. Although luck is not a scientific category, it has an existential reality that leaves momentous events open to metaphysical and even religious interpretation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Three Moments in the Crisis of Exemplarity: Boccaccio-Petrarch, Montaigne, and CervantesKarlheinz StierleIn his recent book History as Topic Peter von Moos denies that there was any crisis for the exemplum in the Renaissance. 1 He strongly argues against my essay on “History as exemplum,” where I pointed out that in Montaigne, as earlier in Boccaccio, the pragmatic form of exemplum is put into question. 2 My main interest in (...) this essay, however, was not to mark a break between Middle Ages and Renaissance but to understand the way in which the correlation between sententia and exemplum was transformed into a more complex relation between moral reflection and particular case. Undoubtedly, since Valerius Maximus and his Factorum et dictorum memorabilium libri, there has always been, as in John of Salisbury’s Policratius, the possibility of questioning the exemplary truth of the exemplum by opposing it to a never-ending wealth of counter-examples. This, however, never puts into question the idea of exemplarity itself. The validity of the exemplum as a rhetorical form of narration that tends towards its own conceptual or ideological structure has an anthropological basis. It presupposes that over time, there is more analogy in human experience than diversity, or that in all situations of civil and political life the pole of equality is stronger than that of difference.Boccaccio’s novella is precisely the narrative form that puts this anthropological basis into question. Each novella in the Decameron is essentially a [End Page 581] particular variant of a more general conceptual scheme. The stress of narration, however, is not on the scheme itself but on the autonomy of the variant. Basically the novella is a form of rewriting in the mode of retelling, thus bringing an elementary narration to higher complexity. 3 Each of the “vari casi,” mostly of love-affairs, is a confrontation of exemplarity and contingency. It is the power of contingency or fortuna that brings forth the specific particularity of each novella. The art of the writer Boccaccio, whose primary fiction is oral story-telling, consists in giving aesthetic evidence to this particularity. Reading, not listening, is the form of reception that corresponds to this structure. That Boccaccio adds the other title “Il Prencipe Galeotto” to the Decameron is an allusion to Dante’s Divine Commedy where in the famous episode of Paolo and Francesca (Inf. V), Galeotto becomes the personification of the allegory of reading and its seduction.Contingency, or, in Boccaccio’s own medieval terms, fortuna, is the real poet of the novella. That is why the most important scenes of the novellas are those where the power of contingency comes to light: at the sea and in the city. The particular shape of novella, which results from a balance between contingency and significant configuration, emerges from contingency itself. Its configuration is a particular case of contingency, one that by its immanent structural elegance is aesthetically gratifying. It nevertheless leaves open the question whether there might not be a power of a superior kind behind contingency. Because there is an ambiguity between contingency and sense, the exemplary status of each story is, ironically, placed in question. Contingency overcomes exemplarity; however, it never triumphs definitely. The impact on the exemplum by contingency not only gives to each narrative case its difference or even autonomy, it also opens up a new temporal dimension. The exemplum seems to move in an essential time where all time-aspects are controlled and functionalized by a dominating conceptual structure. In the novella time becomes a primary structure. “Or avviene che” is the narrative formula for this new quality of narrative time, becoming a time of disruption and instability where things and situations may change in a moment for the better or for the worse.I would like to illustrate the structure of the Boccaccian novella by at least one exemplary case. Almost in the middle of the book—which means in the middle of its temporal space of ten days—we find the novella of Federigo degli Alberighi, considered to be one of Boccaccio’s finest (V, 9). Federigo, in a world of merchants and trade, is the perfect nobleman who ruins himself by his... (shrink)

Uno de los logros indiscutibles de la obra de John Rawls ha sido la revitalización del concepto de igualdad en la ética y la filosofía política de los últimos años, desmonopolizándolo de las ideologías que han recorrido con mejor o peor fortuna todo el siglo xx y devolviéndolo al rigor analítico y conceptual de la filosofía. Además, con la virtud añadida de armonizar el valor de la igualdad con los valores de la libertad y la eficiencia: un esfuerzo no (...) siempre valorado con suficiente comprensión. No hay duda, pues, de la influencia de la teoría de la justicia de Rawls en el pensamiento igualitarista actual que, de algún modo, se ha construido -y aún continúa haciéndolo- siguiendo -o bien desmarcándose de- la estela trazada por el filósofo de Harvard. En este artículo, analizo los principales debates abiertos en tomo al igualitarismo rawlsiano y apunto alguna posible orientación futura. En primer lugar, expongo los dos grandes argumentos igualitaristas en la obra de Rawls, derivados, respectivamente, de la concepción moral de la persona y de la arbitrariedad moral de las contingencias sociales y naturales de los individuos. Posteriormente, exploro los problemas de ambos argumentos insistiendo, por un lado, en la inadecuación de la personalidad moral kantiana como fundamento de una teoría igualitarista y, por otro, en la incoherencia del igualitarismo de la suerte como extensión igualitarista de la teoría rawlsiana. En tercer lugar, muestro que el principal problema igualitarista en la obra de Rawls proviene de una concepción de la igualdad o equidad vacía de solidaridad. Concluyo, finalmente, que a la justicia como equidad habría que contraponerle una justicia como fraternidad. (shrink)

This paper analyzes the development of the Ciceronian topos historia magistra vitae in the work of Niccolò Machiavelli in so far as it brings into play a concept of history which is not involved in the didactic-moralizing role of the humanist tradition, in such a way that the exemplarity of the histories emerges as an essential element for the configuration of an arte dello stato . This formulation of the commonplace in his work is linked to a critical approach to (...) the imitation of ancient times and the examples collected in histories through a double articulation that places him in an eclectic position between classicism and novelty. (shrink)

Examina-se as posições teórico-práticas de Maquiavel e sua contraposição à moralidade tradicional, a fim de entender como se estrutura a sua nova proposta ética. A novidade está pautada nas categorias políticas da conveniência e da aparência: admite-se recorrer a todos os meios necessários para atingir os fins estabelecidos, e para manter-se no poder, obter a honra e a glória, não importa aquilo que o Príncipe é, mas o que aparenta ser perante os súditos e aliados. Disto decorre a necessidade de (...) um Príncipe com o pulso firme e que defenda, sem medir esforços, a integridade e o bem-estar seu povo. A moral do governante será dirigida pela situação política e não pelo ideal de governante universal, abstrato e perfeito. O poder político tem uma origem mundana, nasce da própria malignidade que é intrínseca à natureza humana, mas se constitui, ainda que de modo precário e transitório, como a única possibilidade de enfrentar o conflito. Enfim, cabe ao Príncipe a utilização de um conjunto de expedientes e técnicas capazes de assegurar a máxima eficácia na preservação do Estado e na conservação de sua suprema finalidade - ordem e harmonia. (shrink)

During the sixteenth century Galen's De constitutione artis medicae enjoyed a great success: in about fifty years it received four different Latin translations and three commentaries. Certainly this is also true of other medical classical texts, but such success is surprising for a treatise which did not have a wide circulation either in the Middle Ages or in the seventeenth century and later. In fact it is preserved in its entirety in only one Greek manuscript and in a Latin translation (...) by Niccolò of Reggio, who worked mainly for King Robert I in Naples in the first half of the fourteenth century. Furthermore, in his edition of 1679 René Chartier made a mistake, which the humanistic editors of the Greek Galen had avoided. The last part of the De const, art. med. itself enjoyed a considerable fortuna as an independent tract on prognosis in the Greek and Latin manuscript tradition. The editors of the Aldine and the Basle editions knew such an excerptum, at least in the manuscript Par. gr. 2165 of the sixteenth century, and rightly decided not to print it. Chartier found it in the manuscript Par. gr. 2269 of the fifteenth or sixteenth century, and published it in the wrong belief that it was a new treatise of Galen's . He was followed by Carl Gottlob Kühn in his edition of 1821, who printed the De const, art. med. in the first volume and the De praesagitura in vol. xix.497–511. The error was not publicly detected until Kalbfleisch in 1896. (shrink)

Ausgangspunkt dieser Untersuchung sind Wittgensteins Analysen der Kippbilder, seine Reflexionen über das Sehen-als und die damit verbundene Spannung zwischen Identität und Differenz. Wittgenstein, so lautet die zentrale These des Buches, beschäftigte sich mit solchen außergewöhnlichen Phänomenen, weil sie die übersichtliche Darstellung der komplexen, symbolischen Praktiken menschlicher Lebensformen erlauben. Anhand unterschiedlicher Beispiele – physiognomischer Ausdruck, Witz, Kunst, Dichtung, sadomasochistische Perversion – erstellt Sara Fortuna eine Grammatik der Aspekte, die eng auf ethische Fragestellungen bezogen bleibt. Dadurch erscheinen Wittgensteins späte Gedanken als (...) Kritik einer philosophischen und kulturellen Tradition und es gelingt der Autorin, ihn mit Dante, Vico, Kant, der Psychoanalyse, der Anthropologie und der feministischen Philosophie in ein fruchtbares Gespräch zu bringen. (shrink)

This contribution explores the role that the Sense of Responsible Togetherness (SoRT) exerts with reference to Participation and Sense of Community. The study was conducted on a university campus, as campuses represent places where academic and community lives go hand in hand and the community is heterogeneous. A questionnaire with the SoRT scale, the Participation scale and the Italian Scale of the Sense of Community (SISC) was administered to 130 university students. SoRT had a significant indirect effect on the students’ (...) Participation via their Sense of Community, suggesting that the promotion of individuals’ Sense of Responsible Togetherness within their community, along with the emotional and affective bond to it, may allow us to recover symbolic and physical spaces in which participation can be fostered. A need for and significance of interventions aimed at promoting collective actions within intermediate systems (groups, educational systems, work ones, etc.). (shrink)

The spread of COVID-19 in Italy resulted in the implementation of a lockdown that obligated the first time the general populace to remain at home for approximately two months. This lockdown interrupted citizens’ professional and educational activities, in addition to closing shops, offices and educational institutions. The resulting changes in people’s daily routines and activities induced unexpected changes in their thoughts, feelings and attitudes, in addition to altering their life perceptions. Consequently, the present study explores how young adults perceived their (...) lives under lockdown during the final week of March 2020, when the reported number of daily coronavirus infections reached its peak in Italy. The research was carried out among 293 university students (234 women and 59 men) with an average age of 20.85 years old (SD = 3.23). The researchers asked participants to describe the emotions, thoughts and experiences that characterized their time under lockdown. The study analyzed specific narratives related to time and space using grounded theory methodology, which was applied using Atlas 8 software, leading to the creation of 68 codes. The study organized these codes into three specific categories: confined in the present, confined in the past, and striving toward one’s goals. Finally, the researchers also created a core-category labeled “continuity of being.” The results showed that the closure of open spaces caused a division in participants’ perceptions of time continuity, with many viewing themselves as feeling fragmented and as living the present in a static and fixed way. Additionally, participants also saw the present as being discontinuous from the past, while, simultaneously, projecting toward the future and the changes it might bring. Finally, this study examined further implications surrounding individual projecting among young people in greater depth. (shrink)

Abstract:As a flagship program of the New Deal, the CCC was one of several federal agencies which turned to the natural and built environment to promote socio-cultural homogenization between the First and Second World War. This article investigates the CCC's role as an agent of national transformation and considers the links between the New Deal's treatment of the American landscape and its promotion of a new, more pluralistic national identity. While historians of the interwar United States are quick to note (...) the social and environmental significance of the CCC, the cultural role of this program remains largely overlooked. Specifically, relevant scholarship has neglected to address the architectural output of this program and the way it related to the New Deal's broader socio-cultural initiatives. With camps in each of the forty-eight states and overseas territories, the CCC reconfigured much of the American landscape and deployed a regionally diverse blend of vernacular architecture, all while fostering a mythologized sense of cultural heritage from coast to coast. In order to better understand both the role and rationale behind this process, this article considers several examples of CCC-produced architecture and landscape design across the greater United States. It argues that these designs were key vehicles of the unifying message that drove the New Deal and its many so-called ‘alphabet agencies’ from the depths of economic depression to a state of preparedness as the country approached the precipice of global war. This article also considers the Corps' role in the New Deal's construction of popular historical consciousness and draws attention to the frequent transregional interactions between enrollees and local populations. (shrink)

Between 1490 to 1625, twenty-two editions of Galen's opera omnia were published in Latin, while only two in Greek. In the Western world Galen's literary production was mostly known through Latin translations, even in the sixteenth century, when Greek medicine was being rediscovered in its original language. The paper discusses the twenty-two Latin editions of Galen's writings and how they evolved. In these editions the number of works increased, especially from 1490 to 1533, while later, from 1576–1577 to 1586, forged (...) commentaries on Hippocrates were added, when Galenic medicine was declining. Moreover, in 1490 Galen's works were printed in medieval translations from Arabic and Greek, while by 1541–1542 most of them had already received new humanist translations. The humanist translations, which started about 1480, depended on Greek manuscripts until 1525, when the Aldine provided the standard Greek text of Galen. Afterwards, the Greek manuscripts were used to correct the Latin, especially in the editions from 1541–1542 to 1565. Therefore the complete Latin editions included most of the philological work on Galen during the sixteenth century, as well as discussions on the authorship of some works, on the order in which they had to be read or printed, and on their selection for medical education. (shrink)

The issue of skepticism emerges in Experience by Ralph Waldo Emerson. In Finding as Founding Stanley Cavell reads Emerson's essay as a contribution to the idealistic debate in order to recuperate Kant's 'thing in itself'. Placing that question in the ordinary space of everyday life makes Emerson a precursor of the attacks by Austin and Wittgenstein particularly regarding philosophy and skepticism. The possibility of redeeming our linguistic praxis and gaining some intimacy between language and world rises through a conversion of (...) our position in the world. However, this strategy of self-redemption seems to lack a warranty: the issue of skepticism still shows all its tragic relevance. (shrink)

IntroductionElements mark the reality of reading the female body in symbolic constructions and social symbols in the exercise of their reproductive health. The study aims to identify elements that characterize the female condition while analyzing the reproductive health of Brazilian and French women.Materials and MethodsA qualitative, multicenter, international study was conducted in Brazil and in France between 2016 and 2019. Data were produced through the use of semi-structured scripts. Focus group discussions and individual interviews were conducted with women who gave (...) birth, hetero-female couples who lived the experience of gestation and birth of a baby, and professionals of maternal and childcare services or members of the associations concerned with the health of mothers and babies. It was guided by the theoretical-methodological framework of institutional analysis in line with the French Institutional Socioclinics.ResultsSexual and reproductive health in the realities researched in Brazil and France are sometimes close and sometimes far apart. In what involves the Brazilian health system, abortion is criminalized and often performed illegally. Furthermore, pregnancy, childbirth, and the postpartum period are highly medicalized. In addition, childbirth is not assured as an experience for a woman and her family. This aspect is confirmed by high numbers of cesarean sections performed or by maternal and infant mortality indicators. The French health system prioritizes vaginal deliveries and seems to assure more autonomy to women, but at the same time, it is worn out by the logic of profit, the efficiency of actions, and the rationalization of practices. In association with these, there are other intrinsic elements in the functioning of the institution that delineates the format of each country: notion of women's rights, violence against women, and discussion regarding the oppression markers of race, gender, sexuality, and social class.ConclusionsBoth countries reveal aspects related to the social role of women's bodies. The established logic reflects in the decision to have children, motherhood, women's autonomy over their own bodies, and in the core values linked to the termination of pregnancy and the professional practices developed in prenatal care, childbirth, and postpartum. (shrink)

Este trabajo plantea la necesidad de un análisis semántico de la noción de ‘aspecto’ en la Scienza nuova, y la afirmación de una instancia de comprensión filosófica. La dimensión de la aspectualidad, pensada filosóficamente, se sitúa en el origen de la correlación entre percepción imaginativa, por un lado, y, por otro, comunicación y comprensión de naturaleza expresiva, afectivamente marcada y multisensorial. En ella Vico ha indicado, mediante el modelo genético y funcional de las tres lenguas, la condición necesaria para comprender (...) el desarrollo del lenguaje específicamente humano.PALABRAS CLAVE: Vico, aspecto, aspectualidad, Scienza nuova, percepción imaginativa, lingüística, filosofía.The aim of this paper is to show the necessity of a semantic approach to the concept of‘aspect’ in the Scienza nuova, as well as to defend a particular way of philosophicalcomprehension. From a philosophical point of view, the dimension of aspectuality is in the origin of the correlation between imaginative perception on the one hand, and communication and expressive comprehension on the other . Vico has shown in it, by the genetic and functional model of the three languages, the necessary condition to understand the development of specifically human language.KEYWORDS: Vico, aspect, aspectuality, New Science, imaginative perception, linguistics, philosophy. (shrink)

Name der Zeitschrift: Semiotica Heft: Ahead of print.

The modern concept of ‘style’ – from which ‘stylistics’ is derived, a discipline that witnessed the quarrel between Linguistics and Literary studies in the 20th century – has inherited from Ancient Rhetoric its substance and was largely used as a direct translation from the Latin concept ‘_elocutio_’ and also as a translation for Greek concepts, such as ἑρμηνεία, λέξις and φράσις. There are still some other concepts that seem intimately connected to ‘style’, for instance ‘_ornatum_’ and ‘_decorum_’. Considering that classical (...) references of ‘style’ present themselves essential to write the history of this modern concept, this paper seeks to present a catalog of ancient concepts that have found in ‘style’ their traditional translation, as well as attempting to build a short history of each of these translation paths. (shrink)

O objetivo deste trabalho é investigar a produção de sentidos do Porto Maravilha na cobertura jornalística de O Globo. Utilizando como metodologia a Análise de Discurso, nos moldes propostos por Eni Orlandi (1999) e Kleber Mendonça (2007), analisamos reportagens, veiculadas entre 2010 e 2015, sobre as remoções no Morro da Providência. A construção discursiva do consenso sobre o projeto neoliberal de cidade que prometia transformar o Rio de Janeiro em cidade global, silenciou e ou normalizou o agravamento de problemas sociais, (...) como a remoção de moradores pobres e de maioria negra. Os discursos do Porto Maravilha se entrelaçaram aos dos megaeventos esportivos internacionais, visto que a legitimação dessa grande intervenção urbana se apoiou, em grande medida, na preparação da cidade para os Jogos Olímpicos de 2016. (shrink)

This study investigated how young Italian people experienced the period of peak spread of COVID-19 in their country by probing their emotions, thoughts, events, and actions related to interpersonal and community bonds. This approach to the pandemic will highlight social dimensions that characterized contextual interactions from the specific perspective of Community Psychology. The aim was to investigate young people's experiences because they are the most fragile group due to their difficulty staying home and apart from their peers and because they (...) are, at the same time, the most potentially dangerous people due to their urge to gather in groups. The research involved 568 university students, 475 females, and 93 males, with an average age of 21.82 years. The collected data were analyzed with the Grounded Theory Methodology, using the Atlas 8.0 software. From the textual data, representative codes were defined and grouped into 10 categories, which reflect the individuals' prosocial attitudes, behaviors, and values. These categories formed three macro-categories, called: “Collective Dimensions,” which includes Connectedness, Solidarity, Italian-ness, Social Problems, and Collective Mourning; “Prosocial Orientation,” which includes Trust and Hope; and “Collective Values,” which includes Values of Freedom, Respect of Social Rules, and Civic-Mindedness. All these macro-categories are indicative of the shared feelings experienced by Italians during the first time of the pandemic. Further practical implications of these results will be discussed, including a consideration of the risk of developing distress and improving well-being, as well as promoting preventive behaviors. (shrink)