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Full-Text Articles in Arts and Humanities
Jean Harvey: Civilized Oppression And Moral Relations—Victims, Fallibility And The Moral Community, Antonio Calcagno
Jean Harvey: Civilized Oppression And Moral Relations—Victims, Fallibility And The Moral Community, Antonio Calcagno
Antonio Calcagno
There are significant differences between civilized oppression and violent oppression and these differences show not only in the phenomena involved, but also in the nature of those who actively contribute to the two phenomena ('contributing agents'). Fair characterizations of the agents of civilized oppression often require very different descriptions from those applying to violent oppressors. Many of the failings behind civilized oppression are shared by both the contributing agents and a large number of the victims. Often it is the privileged social position of the agents that allows those failings to have such a serious impact, whereas the same failings …
The Transcendental And Inexistence In Alain Badiou’S Philosophy: A Derridean Similarity?, Antonio Calcagno
The Transcendental And Inexistence In Alain Badiou’S Philosophy: A Derridean Similarity?, Antonio Calcagno
Antonio Calcagno
In Logics of Worlds, Badiou claims that his concept of inexistence is similar to Derrida’s différance. This paper argues that Derrida’s double bind of possibility and impossibility, which co-constitutes and flows from the spatio-temporising that is différance, is less binary in its logic than Badiou’s notion of inexistence allows. For Badiou, time and the subject are constituted by the event, by a decision and the fidelity to a decision. He has no real sense of Derridean space: Badiou discusses space as localisation, atoms, situations or the containment that is proper to any set. Derridean spatialsing stems from de Saussure and …
"Comunità Umana", Antonio Calcagno
"Comunità Umana", Antonio Calcagno
Antonio Calcagno
Se noi, per la Stein, accettiamo l’introduzione di una nuova categoria sociale, cioè, la comunità umana universale, bisogna porsi alcune domande. In primo luogo, come giustifica la Stein la tenuta di una siffatta realtà? In secondo luogo, la sua posizione è solida, date le recenti critiche mosse ad una tale possibilità nei lavori di filosofi come R. Esposito e M. Foucault? Ritengo che qui la Stein giustifichi la possibilità del concetto di umanità su un piano fenomenologico e teologico. Oserei dire che possiamo anche trovare motivazioni storico-politiche per la sua affermazione. Infine, sebbene sia veramente convinto della fattibilità del concetto/realtà …