19th and 20th-century European philosophy

Hegel had a theory of the “event” long before Badiou. Across his works Hegel has much to say about history and the philosophy of history. But he also has a good deal to teach us about the “event” per se, or Begebenheit. In ways hitherto unknown, this term in Hegel puts before us the problem of thinking history philosophically—which philosophy you care to use in the face of events of every magnitude. Badiou’s “event” is examined briefly in this Hegelian context, as well as the distinction between theory and philosophy as such.

The aim of the conference is to create a forum for discussion and the exchange of ideas and experiences, among Polish and Italian scholars from various humanities disciplines such as literature, history, philosophy, linguistics and related fields. The conference will focus on two monumental figures who were fundamental to cultural relations between Italy and Poland in the 20th century: Benedetto Croce, a philosopher and representative of Italian liberal thought and idealistic historicism, and Gustaw Herling-Grudziński, a writer, a dissident, a former Gulag prisoner and soldier in General Władysław Anders’ Polish Corps.

As Marta Herling recalls, the relationship between Gustaw Herling-Grudziński and Benedetto Croce “appears as a meeting of destiny.” Croce’s writings had a profound influence on the Polish writer even during his studies in Warsaw, when, shortly before the outbreak of the Second World War, Croce's History of Europe in the Nineteenth Century became a topic of discussion among intellectual circles. Toward the end of 1943, on the eve of the Battle of Monte Cassino, the turbulent events of the war brought Herling-Grudziński to Italy, where he had the opportunity to meet the great philosopher in person. In his essay Villa Tritone. Interludio bellico in Italia, Herling-Grudziński described his meeting with Croce in Sorrento, which took place in March 1944. Benedetto Croce also documented the event in his diary, referring to “a soldier from the Polish division […], a scholar of philosophy, a reader of my books”. From that moment, a vibrant intellectual dialogue developed between the two protagonists.
Both Croce and Gustaw Herling-Grudziński represent eminent figures,
recognised for their unique achievements and immense legacies, deserving of deeper exploration within a bilateral context by Polish and Italian scholars through the format of an interdisciplinary scientific conference.

This paper critically examines the contemporary decline of education and the exaggerated perception of artificial intelligence (AI), contextualised through significant philosophical insights of the nineteenth century. It argues that the systematic erosion of critical thinking, cultural literacy, and aesthetic appreciation has produced a populace susceptible to manipulation and unable to discern genuine intellectual quality, thereby fostering the illusion of sophisticated AI.

This article tries to analyze the concept of experience in Walter Benjamin's work. We propose to go on a journey returning by the same way that went on. That is to say, disentangling the conceptual warp from the last writings of Benjamin in "On concepts of History" to his article of 1916. This proposition is not intended to be original but it simply tries to put in act Benjamin's words "first indicate which layers have been gone over to get to that from which the findings proceed". 2

This chapter introduces the problematic governing and shaping the collection Subjective Agency and Poststructuralism—namely, the question of the relationship between subjective agency and poststructuralism—and provides an overview of the contributing chapters to demonstrate their coherence.

COLOQUIO DE TREILLES: FILOSOFÍA DE LA AURORA TEmAS FILOSóFICOS y RECONSTRUCCIóN gENéTICA EN AURORA DE F. NIETzSChE Congreso celebrado en Tourtour (Francia), del 19 al 24 de septiembre de 2003, organizado por La Fondation des Treilles. <www.hypernietzsche.org/events/treilles2> Resumen de las ponencias D'Iorio, Paolo (Paris/münchen): «Introducción a los trabajos». Como continuación del primer coloquio sobre Nietzsche organizado en 2001 en La Fondation de Treilles que trataba sobre Cosas humanas, demasiado humanas, en 2003 nos hemos dedicado al análisis del segundo libro de la trilogía del espíritu libre, Aurora. Pensamientos sobre los prejuicios morales. El coloquio «Filosofía de la Aurora» ha tenido entonces como objetivo la estructura y la génesis de esta obra de Nietzsche, para extraer de ello una serie de consideraciones históricas y de interpretaciones filosóficas que han intentado responder a tres cuestiones: el

Talk given on December 17, 2024, as part of the Talk Series "Etica della letteratura" organized by Professor Nicolini at the Literature and Philosophy Department (DILEF) of the University of Florence.
This talk reexamines the concept of Stimmung in its transition from a Romantic internal, immaterial category to a material and external phenomenon in the works of Hugo von Hofmannsthal and Hermann Bahr. By tracing the historical evolution of Stimmung - from its Romantic roots as a subjective state to its reinterpretation through theories of the nerves and atmospheric materiality - the talk highlights how Hofmannsthal and Bahr advanced a novel poetics that re-materialized Stimmung. This proves that they were the first in modern Europe to propose an atmospheric paradigm that reconceptualizes human experience as fundamentally intertwined with the physical world, challenging traditional Western dichotomies between self and environment.

«Nuestras libertades se definen a la vez gracias al Estado y contra él». Lo decía Raymond Aron en su última conferencia en el Collège de France hace casi cincuenta años, en 1978. Una contradicción sólo aparente que permite entender el delicado equilibrio en que se mueve la mentalidad liberal, en permanente tensión entre extremos que se oponen mutuamente pero que tienen en la existencia del otro su propia condición. Efectivamente, durante siglos hemos concebido nuestras libertades como una resistencia frente a los abusos de un poder que, dejado a su propia inercia, tendería de forma natural al despotismo. Y sin embargo, al mismo tiempo esperamos del Estado que garantice esas libertades, ya que privadas de protección jurídica no pasarían de ser una mera declaración formal. La convicción de lo delicado de este difícil equilibrio forma parte de la tradición liberal occidental.

Philosophical attempts atreforming ontology have moved from delimiting large universal substances  or  totalities  toward  mapping  formal  modelsthrough  time.  Most  of  these endeavors establish irreducible difference as their primary assumption. Alain Badiou’s ontological  proposal  is  doubtless  one  of  the  most polemical.  Known  for  hisinitialformulation  concerning  ontology  beingmathematics,  Badiou  brought significant adjustments to his claim in 2018. In this paper, we argue that this sizeable overhauling was enabled by the multilayered conditional logic structuring his philosophical system. We contend that without such a logic, no philosophical proposal on radical difference and its material emergence can be taken as a real possibility. The ontology maps a radically formal, event-conditioned  theory,  distributed  throughsubject-types.  The  theory  ofconditions provides the parametersbywhich to validate this claim

What does Martin Heidegger say about sex or gender? According to most accounts, including Derrida’s influential essay “Geschlecht: Sexual Difference, Ontological Difference,” Heidegger makes a marginal reference to sex in a 1928 Marburg lecture later translated as The Metaphysical Foundations of Logic (GA 26). However, an earlier allusion to sexual difference appears in a 1923 Freiburg lecture, translated as Ontology—the Hermeneutics of Facticity (GA 63) where he explains why he uses the term “Dasein” instead of “man” in his existential analytic. “Man” carries his own historical baggage, representing a living being endowed with reason, as well as a pregiven understanding of what it means to be a person. This latter definition has its roots in a Judeo-Christian tradition where “man” is created in the image of God as the first born of many “brethren.” In a perplexing move, Heidegger then cites biblical passages to highlight the sexed emergence of man in Genesis as he poses the question, “Problem: What is woman?” (GA 63, 22/18). This chapter untangles what it means for Heidegger to ask such a question, particularly as he leaves it unanswered and seemingly negligible in his pursuit of a hermeneutics of facticity.

Heidegger states, “Hermeneutics is itself not a philosophy. It wishes only to place an object which has hitherto fallen into forgetfulness before today’s philosophers for their ‘well-disposed consideration’” (GA 63, 20/16). I place the object of sex/gender  facticity before today’s philosophers, situating the “Problem: What is woman?” within the context of Heidegger’s larger ontological project, namely to rediscover the question of being. Captured in the eponymous title Ontology—the Hermeneutics of Facticity is the insight that the study of being (ontology) can only be carried out as an interpretive non-objectifying process (hermeneutics) of our existence at a particular time in history (facticity). What does it mean to exist as a certain sex or gender during a particular time? How are sex and gender related to the question of being and the ontological difference? How are we defining sex and gender and to which term does Heidegger refer? Throughout this chapter, I will examine a few instances where Heidegger reckons with the sex/gender question. By posing the inquiry, “Problem: What is Woman?” within the parameters of Heidegger’s larger ontological project, I suggest that sex and gender must be fluid categories insofar as such properties describe the “whatness” of our existence rather than the “how” of our world-forming. That is, Dasein is neutral with respect to these categories as such attributes only show up after a time reckoning with an original position of care-lessness. I also suggest that Heidegger privileges sex/gender facticity in undergirding such neutrality as he contests Christian origin stories of the flesh (GA 63) and evolutionary theories associated with the Lebensphilosophie of his time (GA 26).  Finally, I conclude by demonstrating how Heidegger’s distinction between Körper and Leib further upholds sex and gender fluidity.

In this work, and in line with the attention international researchers have
devoted to Heidegger’s major works to contribute to the elucidation of his
teachings, we intend to establish a hypothesis based on Heidegger’s secondary literature in his thought—following his speeches, presentations,
lectures, letters, notes, interviews, etc. Thus, the hypothesis of this work aims to prove the foundation of Heidegger’s teachings on the Metaphysical Foundations of the Modern Age—specifically, by posing questions on the Essence of Modern Age Science, the Essence of Action in the Modern Age, and the Essence of Technic in the Modern Age. In this context, this essay explores the main phenomena of modernity emphasized by Heidegger in his secondary works to demonstrate the Metaphysical Foundations of the Modern Age and thereby prove the Metaphysical Foundation of the Modern Age’s essence of Modern Age science, the essence of action in the Modern Age, and the essence of technic in the Modern Age. The ultimate goal is to synthesize fragments from various Heideggerian works of secondary literature to point out, in one place, what Heidegger taught at a higher level in his major works: how the Modern Age, in all its fundamental phenomena and in the entirety of its richness/deficiencies, delivers its foundations within Modern Age Metaphysics.

The report focuses on the history of the Italian version of «Logos» Journal. We consider the evolution of the Journal, gives an overview of the main directions of its activity, described the concept of its main participants. Particular importance is attached to the «Russian track» in the history of the Italian «Logos». First of all, we tell about an article by the Italian Law scholar Giuseppe lo Verde, titled “The Philosophy of the Trinity by Serge Bulgakov” (La filosofia dellaTrinità di S. Bulgakow). Lo Verde discusses a very complex and important topic in Bulgakov’s thought — his Trinitarian Ontology. If by 1938 the philosophy of fr. S. Bulgakov was actually not understood by his Russian contemporaries, because of the so called  “controversy about Sophia” (Sophiology), then for European reader the Trinitarian Ontology of Russian philosopher turned out to prove relevant. Bulgakov was the only Russian thinker discussed in a separate article in an Italian Philosophical publication of a long-standing tradition and а broad international renown.

Is the primary function of an educator to elucidate and convey their own knowledge? French philosopher Jacques Rancière demonstrates that an incidental experiment by Joseph Jacotot presents an alternative paradigm: the ignorant schoolmaster. In his work The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation [Le maître ignorant: cinq leçons sur l'émancipation intellectuelle], Rancière posits that the ignorant schoolmaster is equally, if not more, capable of instructing students compared to the knowledgeable educator. Rancière examines two educational methodologies: the conventional approach of the knowledgeable educator who explicates and imparts knowledge, and the experimental approach of the ignorant schoolmaster who refrains from explanation and primarily focuses on verifying attentiveness. By providing a brief analysis of these two methodologies, this article aims to demonstrate how Rancière’s work can be utilized to construct a model for articulating the implicit theoretical principles in educational practices. This model is predicated on the following premise: by taking either a successful or a problematic educational practice as an example, one can articulate the theoretical principles inherent within it. The article hopes to facilitate a shift in focus from practices to principles, thereby offering a novel perspective on educational practices and enabling its theoretical explication.........

[In Dutch: Bestaat de kernactiviteit van de meester erin om zijn eigen kennis uit te leggen en over te dragen? De Franse filosoof Jacques Rancière laat zien dat een gelegenheidsexperiment van Joseph Jacotot ons een ander voorbeeld aanreikt: de onwetende meester. In zijn boek De onwetende meester: vijf lessen over intellectuele emancipatie (Le maître ignorant: Cinq leçons sur l'émancipation intellectuelle) stelt hij dat de onwetende meester evengoed of zelfs beter in staat is leerlingen iets te leren dan de wetende meester. Rancière neemt in feite twee onderwijspraktijken als voorbeeld: de traditionele praktijk van de wetende meester die uitleg geeft en kennis overdraagt en de experimentele praktijk van de onwetende meester die geen uitleg geeft maar vooral gericht is op de verificatie van aandacht. In dit artikel wil ik op basis van een korte analyse van deze twee praktijken laten zien hoe we uit Rancière’s boek een model kunnen afleiden voor het articuleren van de theoretische principes die impliciet in onderwijspraktijken werkzaam zijn. Dit model is gestoeld op het volgende uitgangspunt: door een succesvolle of juist problematische onderwijspraktijk als voorbeeld te nemen kunnen we de theoretische principes articuleren die erin werkzaam zijn. Dit schept de mogelijkheid om de focus van de van de praktijken naar de principes te verleggen. Hierdoor wordt de onderwijspraktijk op een nieuwe manier inzichtelijk en kunnen we haar theoretisch expliciteren.]

This course sets forth your independent research in intercultural philosophy. If you have some basic knowledge in European continental philosophy and Chinese philosophy and are looking forward to learning the implications of the intercultural dialogue between these big traditions, the course demonstrates how intercultural philosophy can be applied as a powerful way of philosophizing with real case studies. In the course you will acquire the necessary tool kits for initiating your own research in the field.

In Neo-Existentialism Markus Gabriel argues that much contemporary theorizing about the mind is incoherent because it overlooks one of the conditions of its own intelligibility, namely our reflexive understanding of ourselves as distinct from objects and (other) animals. He agrees with Kant and Hegel that the very idea of a naturalistic theory of ourselves as “minds” rests on a category mistake. I agree, but I reject the rationalism that Gabriel takes from the idealist tradition and enlists in support of his argument. I defend in its stead a more traditional form of existentialism according to which existence should be understood as fundamentally recalcitrant to reason. I conclude by observing that if idealism rests on the thesis that the words “thought” and “intelligibility” refer to nothing peculiar to human understanding, but just mean things being some way or other, then it is a mere terminological maneuver, not a philosophical innovation.

Historical Archaeology is a young field of research also in Paraguay. So far, investigations have focused on Jesuit missions, on urban archaeology in the centre of Asunción and contemporary Historical Archaeology on the Chaco War. This article presents a project that marks the beginning of research on utopian settlements in Paraguay. The focus is on Nueva Germania, a German emigrant colony of the late 19th century founded in 1887 by Bernhard Förster, a radical anti-Semite, and his wife Elisabeth Nietzsche, the sister of the philosopher Friedrich Nietzsche. Together with a group of like-minded people (mainly from Saxony), the couple wanted to realise their dream of a “new Germany” in Paraguay. Even though Nueva Germania still exists today, the dream of the utopian settlement was shattered after only a few years.
In this article we try to show how Förster’s utopian ideology is reflected in the geography of the settlement. In the planning of the settlement and the allocation of the plots of land, it becomes clear that the German immigrant families were deliberately settled as far away from each other as possible. This strategy of isolation corresponded to Bernhard Förster’s personal ideal of a life in seclusion. His idea of society stemmed from his Germanic ideology, which he had constructed himself.

Historische Archäologie ist auch in Paraguay ein junges Forschungsfeld. Bislang fanden Untersuchungen zu Jesuitenmissionen statt, Stadtkerngrabungen im Zentrum von Asunción und zeitgeschichtliche Archäologie zum Chaco-Krieg. Der Beitrag stellt ein Projekt vor, das den Anfang zur Erforschung von utopischen Siedlungen in Paraguay markiert. Im Fokus steht Nueva Germania, eine deutsche Auswandererkolonie des späten 19. Jahrhunderts, die von Bernhard Förster, einem radikalen Antisemiten, und seiner Frau Elisabeth Nietzsche, der Schwester des Philosophen Friedrich Nietzsche, 1887 gegründet wurde. Gemeinsam mit einer Gruppe Gleichgesinnter (vorwiegend aus Sachsen) wollten sie in Paraguay ihren Traum eines „neuen Deutschlands“ verwirklichen. Auch wenn Nueva Germania heute noch existiert, platzte der Traum der utopischen Siedlung bereits nach wenigen Jahren. Im Beitrag versuchen wir aufzuzeigen, wie sich die utopische Ideologie Försters in der Siedlungsgeographie abzeichnet. In der Planung der Siedlung und der Vergabe der Grundstücke wird deutlich, dass die einwandernden deutschen Familien gezielt möglichst weit voneinander entfernt angesiedelt wurden. Diese Strategie der Isolierung entsprach Bernhard Försters persönlichem Ideal eines Lebens in Abgeschiedenheit. Seine geplante Gesellschaftsform von Nueva Germania entsprang seiner Germanenideologie, die er sich selbst zurechtgelegt hatte.

This work aims to understand the main features and the reasons for the anti-pantheistic controversy developed by Rosmini in his writings, inserted in the broader context of a widespread debate shared by various Italian philosophers in the first half of the 19th century. We will focus particularly on “Germanic pantheism” ascribed by Rosmini to Kantian philosophy and its development, especially to Schelling and Hegel. Rosmini accused these systems of “pantheism” showing their incompatibility with his triadic ontology. We will therefore investigate what Rosmini means by “pantheism”, the philosophical reasons for its criticism and refusal as well as the possible theological, moral, and political factors that intertwine with it. Finally, the question will allow us to broaden the theological and historical-political context in which his critical engagement with German philosophy develops.

Les histoires de la philosophie de l’existence ont proposé au XXe siècle un récit relativement homogène du lien entre Kant et Kierkegaard à travers la critique de la déduction de l’existence à partir de l’essence. Cet essai propose d’en étoffer l’intrigue en repartant de la distinction kantienne entre existence réelle et existence catégorielle laquelle est formellement reprise par Kierkegaard comme la distinction entre le Soi réel et l’idéalité du Christ.

The paper clarifies some prominent aspects of Rudolf Eucken's Philosophy of Life that, despite its vast influence in the late nineteenth and the early twentieth centuries, is nowadays mostly forgotten. More specifically, I will reconstruct Eucken's philosophical diagnosis of the spiritual crisis affecting European and Western civilization in relation to the concepts of culture, history, and worldview. First, I will offer an analysis of the spiritual crisis in its two core aspects: as a crisis of culture and as a crisis of the historical present stemming from the unprecedented polarization of vying worldviews. Second, I will identify the defining traits of Eucken's original and systematic concept of Weltanschauung through a detailed comparison with Ernst Haeckel's naturalistic worldview, an early version of scientific reductionism. Third, I will show how the problem of clashing worldviews both configures and responds to the present crisis and how such a problem hinges on a latent process of falsification of life. In doing so, I will shed light on Eucken's belonging to Lebensphilosophie by elucidating the relation between philosophy and life as well as the task of philosophy vis-à-vis the present crisis.

The idea that technology can help us achieve our individual and collective aims, a concept deeply rooted in the European ‘Enlightenment.’ This view of things, however, can also be called the ‘Faustian idea’ (or bargain) according to such authors as Oswald Spengler.
Has technology become a worldview, the Weltanschauung of the most ‘progressive’ age, of ‘Enlightenment’s Enlightenment,’ or is it still just a ‘useful tool’ to help make people’ lives easier? Perhaps it would be naïve to give a simple answer to this complex question.

In seeking the sense of scripture, " writes Spinoza in chapter seven of his Theological-Political Treatise, "we must take care especially not to be blinded by our own reasoning" (TTP VII 100).1 He advises against conflating the meaning of a text with "the truth of things, " and recommends that we reconstruct a text's meaning "only from its use of the language or from reasoning which accepts no other foundation than Scripture itself " (TTP VII 100). Discussions of Spinoza's hermeneutics typically center on his metaphysics, often with a focus on the potential tension between his critical hermeneutics and his reading of miracles (Schechter 2018; Nadler 2013; Harvey 2013). Spinoza's critical hermeneutics is identified with the position that no text, not even the Bible, should be interpreted with reference to the supernatural (Rudavsky 2001; Steenbakkers 2010; Schechter 2018). The interpretation of Scripture does not even differ from the method of interpreting nature, but is "wholly consonant with it" (TTP VII 98). Texts have a history; they are transmitted and interpreted in certain ways. The challenge of the interpreter is to evidence, historically and textually, her interpretation independently of any particular dogma and reconstruct its true meaning. This methodology, in turn, is supposed to be on a par with geometry (Rudavsky 2001). Spinoza's political philosophy-seen as key to the entire tradition of modern European philosophical thought-has been interpreted in relative independence with respect to his hermeneutics. This, indeed,

In 1977, David Bowie, during a self-imposed drug rehabilitation in West Berlin, recorded two of the most influential and critically acclaimed albums of his career, Low and Heroes. Among the many instrumental tracks that stood out, Sense of Doubt from Heroes is the most portentous. Isolated by the Cold War between the West and East and divided by the wall, the sense of alienation and anxiety that permeated the city at that time, and his existential crisis, surged into Sense of Doubt. Vistas of subterranean sounds clash and collide between the dark, sinister, and blazing white light oscillating between the foreground and background, creating an ominous reverberation of alienation that never ends. In the context of the given assignment that revolves around the theme of 'endings,' I intend to create a discourse by weaving Sense of Doubt through the philosophical theories of Deleuze and Guattari's "Geophillosophy" focusing on Deterritorialization and Reterritorialization and the concept of the rhizome from, A Thousand and one Plateaus, Capitalism, and Schizophrenia; Ernst Jünger's detachment of pain in On Pain and Georges Didi Huberman concepts of the visible and the invisible in, Survival of the Fireflies.

L'objectif de ce cours est d'explorer le concept de "corps" à travers l'histoire de la philosophie. Quelles relations entre l'âme et le corps ? Peut-on penser sans le corps ? Comment appréhender le corps, au croisement entre biologie et biographie ? Fondement du vécu, le corps a pourtant longtemps été méprisé par la philosophie : véritable « tombeau » de l'âme (sōma sēma, Platon), lieu phare du pêché (Augustin d'Hippone, Thomas d'Aquin) et des égarements épistémologiques (Descartes, Hume), il serait l'ennemi juré de la philosophie-chargée de nous apprendre à mourir, seul moyen de mériter la vérité (définie comme intelligible et immuable). Abject (abjectus, abicere, ab signifiant répulsion et jectus rejeter), le corps est le rejeton par excellence de la pensée : immanent, opaque, changeant, il semble incompatible avec l'abstraction nette du concept-lequel est exteriorisé par le langage extatique. « je me suis demandé assez souvent si, tout compte fait, la philosophie jusqu'alors n'aurait pas été uniquement une exégèse du corps et un malentendu à propos du corps » soulignait à juste titre Nietzsche dans son Gai Savoir. Étranger au langage, récalcitrant au concept, le corps serait illisible, ce qui ne se définit pas mais qui s'éprouve en infligeant une souffrance, celle de sa lecture. Le cours interroge donc d'abord les raisons et les formes relatives au refoulement du corps dans l'histoire de la pensée occidentale (Platon, Tertullien, saint Augustin, Descartes, Nietzsche…) pour ensuite s'intéresser à la figure du corps vivant (Husserl, Merleau-Ponty…).

This article suggests that Buber's idea of the community may hint at an alternative to the more common foundations of political thought, usually grounded on notions of power or rationality. Showing how Buber's idea of the community developed from a neo-romantic form (in his early writings) to a principle informed by the dialogical dimension of human life (from I and Thou onwards), I will point out the vertical dimension of political life ensuing from Buber's discourse. A discussion of the theopolitical principle as expressed in Buber's Kingship of God will lead to the conclusion that, both descriptively and normatively, politics needs an openness to transcendence.

Nikolai Fedorov (1829–1903), the progenitor of so-called Russian Cosmism, is an eccentric figure without parallel in the domain of modern thought. His intellectual vision, elaborated across a number of essays and the sprawling unpublished magnum opus written from the 1870s to the 1890s, The Question of Fraternity, attempted a novel theorization of the trajectory, meaning, and telos of the human species through the fulcrum of resurrection. The speculative dimension of Fedorov's cosmist project has garnered the most sustained theoretical interest, but this speculative dimension develops out of a determinate critical diagnosis of the fundamental operations of Western modernity. Reconstructing the elements that make up the diagnostic tendency of Fedorov's project, and then recentering his project around them, allows for the speculative and cosmic elements of his thought to be properly understood. As a result, his project is revealed to be a thinking and acting out of an intimacy with death and with the earth, a thinking and acting grounded in a delegitimating refusal of the colonial, biopolitical, and capitalist foundations of modernity. Only with the delineation of the critical as the internal drive for the cosmically speculative is Fedorov's difference from dominant modes of eco- and geo-constructivist thought sufficiently retained. Our essay pursues this line of thinking to show the decisive significance of Fedorov's critical project, incubated on the margins of Western modernity, for two dominant lines of critical theory—those associated most closely with the names of Karl Marx and Michel Foucault. It does so by reconstructing Fedorov's refusal of the modern biopolitical paradigm, his expansion of the analytics of expropriation, his ambitious reconfiguration of the cartographical imaginary of collective life around the cemetery and the commune, and finally his speculative rewriting of the liturgy as the material enactment of the common task.

La schize est notre demeure. Une demeure intenable,-il est impossible d'y tenir en place-, une demeure ne se trouvant en aucun lieu, nulle part, insituable donc,-elle nous accompagne partout-, et dans laquelle pourtant nous existons. Dans laquelle nous existons de l'avoir, en quelque sorte trouvée en nous comme un don incernable, puis inventée et construite pour en prendre la mesure et pouvoir réguler ses assauts, en la projetant hors de nous, autant qu'en tentant de construire en nous un espace à travers lequel pouvoir l'appréhender. C'est une demeure paradoxale, hyper moderne et archaïque, puisqu'elle nous enveloppe et nous parle, autant qu'elle nous déchire et nous pousse irrésistiblement à sortir de nous, à nous battre pour tenir. Mais même lorsque l'on est dehors, elle ne nous lâche pas, continue de se manifester, de nous de nous parler, de nous imposer sa loi. Quoique étant notre demeure, elle ne se manifeste pas comme un lieu, mais comme une injonction. Elle prend donc souvent la forme d'une voix, une voix qui n'est pas directement audible et qui est pourtant perçue à travers son activité dans le choeur des voix disponibles. Ces voix sont repérables, pas toujours aisément parce qu'elles ne sont en général pas

Either/Or is Kierkegaard’s first major work and arguably his most virtuosic. It introduces many of the most important philosophical themes that define the rest of his authorship and showcases – through its several pseudonyms and genres – Kierkegaard’s prodigious literary scope. In this Critical Guide, a diverse group of scholars strikes new ground in our understanding of both this work and Kierkegaard’s authorship as a whole. Their essays highlight the text’s philosophical range, with substantial discussions of issues in aesthetics, epistemology, ethics, metaphysics, phenomenology, and philosophy of religion. The volume will be essential reading for anyone seeking to deepen their understanding of Either/Or and Kierkegaard’s work more generally.

Empathy (Einfühlung)—as a crucial concept for understanding ourselves, others, and communities—was a central topic of interest in the first half of the twentieth century amongst philosophers and in the emerging sciences of psychology and sociology. Edith Stein’s dissertation and inaugural publication, On the Problem of Empathy, introduces her unique take on empathy, embodiment, phenomenology, and intersubjectivity. Her immersion in phenomenology and her intimate familiarity with the psychology and sociology of her day make it a challenge for contemporary readers to understand. This companion provides a guide to Stein’s first philosophical masterpiece. The opening essays, including a contribution from Íngrid Vendrell Ferran, indicate the most important influences on Stein’s thought circa 1917, the structure and method of her argument, the place of this work in her oeuvre, its historical significance, and its relevance for contemporary philosophical discussions. Timothy Burns then provides a clear and detailed summary of each section of Empathy, elucidating the argument that weaves through this classic of philosophical thought.

In the cultural-philosophical study in question, the authors analyze the
relationship between world, European and Slovak in the philosophy
of Štúr, focusing on the philosophical concept of Ľudovít Štúr, influenced by Hegel. The introductory part sets the context in the cultural
and social situation of the 19th century, while subsequently analyzing
the clash and exchange of Slovak philosophy and national culture with
other national cultures. The core of the study is the European dimension of the philosophic thinking of Štúr´s group, especially Ľudovít Štúr
and his relationship to German classical philosophy and Štefan Marko
Daxner inspired by French social philosophy (in addition, other authors
are marginally analyzed in the study like Hodža, Kellner-Hostinský and
others)

Bulmer Hobson (1883-1969) was an Irish Nationalist and Quaker, who founded a number of Nationalist organizations, particularly in Ulster. His aim was to promote Irish independence. Hobson was also a member of a number of other organizations like the Gaelic League and the Irish Republican Brotherhood (IRB), which he joined in 19041. The latter organization had traditionally sought to win independence and an Irish republic, independent of Britain, by physical force. However, Hobson was at the heart of efforts to reform the IRB and move it away from physical force with his IRB colleague, Denis McCullough (1883-1968). They sought to promote firmer links between the IRB and organizations like the Gaelic League as a means of moving toward independence. Apart from through his own organizations such as the Dungannon Clubs, Hobson also sought to promote his vision through writing in Irish Nationalist newspapers like Irish Freedom, 1910-1914, which he was de facto editor of. This paper argues that Hobson's collective endeavours were informed by his philosophical Idealism, which in turn owed no small part to his Quakerism. It argues that Hobson's framework for independence was to create a kind of Hegelian counter cultural state. For this reason the Hegel section focuses mainly on Hegel's Lectures on the Philosophy of World History, in which he examines cultural influences on the state through the World Spirit. It looks at the importance of thought in shaping reality (and therefore independence) in Hobson's Idealist Nationalism. I believe this is important since despite Marnie Hay's 2009 biography and other works by figures like Des Gunning and Roy Foster, the relationship between Hobson's thought and his Nationalism remains, like the man, something of a mystery.2 I hope this paper serves to shed new light on Hobson's thinking and what I believe is a much neglected aspect of twentieth-century Irish Nationalism. The paper is divided into two parts, firstly background information on Hobson's Quakerism and Nationalism and how they came together in a coherent whole. The second part of the paper is more theoretical, discussing Hobson's development toward Hegelian Idealism. The paper 1

The discovery of the identity of the will and the thing in itself in Schopenhauer is a path that begins with Kant's distinction between appearance (Erscheinung) and the thing in itself (Ding an sich), and leads to moral conclusions about the world and its essence as a continuous form of suffering. Although Schopenhauer's path starts from Kant, he departs from him at an important point and separates his way. By distinguishing between two types of access to our body (external and internal), he attempts to discover the thing in itself, which he calls the will. However, regarding the foundation of the world as the will and equating it with the thing in itself leads to problems in Schopenhauer's philosophy. In this article, I investigate and analyze how Schopenhauer intends to solve Kant's thing in itself problem, and then I demonstrate how his answer to this puzzle creates problems for his philosophy. I also point out two interpretive currents of Schopenhauer's philosophy that attempt to address these problems, and I present a Spinozian reading of Schopenhauer's philosophy, including my own understanding of the thing in itself and the will. Finally, I attempt to solve the problems that arise from Schopenhauer's consideration of the thing in itself as identical with the will.

To overcome the traditional representative conception of aesthetics, inhibiting the creative and disruptive power of the sensible, while relegating its creativity to artistic activity, Deleuze proposes an expressive account of sensibility, conceived as an intensive field of individuation that expresses itself through affectivity. The article will retrace the essential passages of this operation, from the establishment of an intensive domain of individuation in early transcendental empiricism to the radical short-circuit of anthropocentrism in his late constructivism. Moving from the paradox of the imperceptible, particular attention will be paid to the Deleuzian conception of the affects, the peak of the radicalization of his aesthetic proposal. It will be argued how it offers a fundamental link to an ethics of power, making the limits of the discipline implode.

The article presents excerpts from new and rich archival material on Karol Wojtyla's habilitation thesis. In addition, its purpose is to present the first strictly philosophical point from which a systematic reconstruction of the evolution of Wojtyla's philosophical views on the question of the person or more broadly on anthropological issues can be made. The thesis of the analysis is that from the beginning of his philosophical inquiries, Wojtyla was critical of phenomenology and read it from a Thomistic point of view. The analysis presented undermines the thesis that Wojtyla, from the beginning of his philosophical inquiries, was fascinated by phenomenology.

This is a draft prepared with my good friend Peter DeMarsh on Bernard Lonergan's politcal-economy, it strengths and weaknesses. It was presented at a conference on Lonergan's economics in 2009 and published in its final version in the Lonergan Review, Spring 2010.

The Energy, Food and Financial Crises of 2008 was thought by many at the time as likely to accelerate a trend to revitalization of local communities and economies. There was a growing literature discussing and often applauding this trend. The literature was both inspiring and reassuring. Its weaknesses, in our view, lied in the analysis of the assets and liabilities with which local communities can begin a process of renewal, and of practical methods with which this process can be initiated and sustained.
An even more abundant literature analyzed the global economic system and the discipline of economics in search of flaws that accounted for the collapse of 2008. There was a vigorous debate, fraught with uncertainty, about how and when some sort normalcy could be reestablished and what it should look like. Many proposals were made and still are being made to revise the conventional economic paradigm.
Bernard Lonergan makes a valuable contribution to both these areas of inquiry and practice. What especially interested us was his contribution to improving the method through which communities can embark on a process of reestablishing viable local economies. This paper is an earlier draft prepared for a conference  on Bernard Lonergan's thought on economics and political-economy held at Seton Hall University in 2009 and published in its final version in the Lonergan Review, Vol.II, No 1 - Spring 2010.