La relazione con l’“Altro”: L’Abramo di Lévinas e il Socrate di Arendt
L’essere in relazione pe... more La relazione con l’“Altro”: L’Abramo di Lévinas e il Socrate di Arendt
L’essere in relazione per Arendt e per Levinas non è un fatto accessorio. Al contrario, la relazione con l’altro significa scoprire la propria identità, il “chi sei” si svela solo in un contesto relazionale. Tuttavia, questa relazione viene intesa in modo differente dai due pensatori, in particolare in senso politico da Arendt e in senso etico da Levinas. L’intento del mio articolo è mostrare questa differenza attraverso l’interpretazione che Arendt dà di Socrate e Levinas di Abramo. L’altro obiettivo sarà invece evidenziare un punto in comune tra i due filosofi. Infatti, per Arendt e per Levinas, solamente restituendo valore e dignità alla relazione con l’altro da me, ovvero con quella differenza irriducibile ma costitutiva della mia stessa identità, possiamo andare oltre quella modalità di violenza e prevaricazione che ha caratterizzato buona parte della storia occidentale.
This paper is a bibliographical survey about the developing of religious language during the last... more This paper is a bibliographical survey about the developing of religious language during the last decades. The major concepts and issues which characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view. The main aim is to draw a framework that may help for orientating in the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
The present paper investigates the way in which media and politics represent migrants people. Thi... more The present paper investigates the way in which media and politics represent migrants people. This storytelling justifies violent response to what is deemed as ‘barbarian invasion’. Following a Foucaultian perspective, this storytelling is grounded on two methods of power. The first one is the process of ‘spectacularization’. The movement of migrants towards Europe misrepresented by media legitimates the rhetoric of invasion. The second one is the declaration of a state of emergency to face the ‘barbarian invasion’. Hence, Europe becomes the victimizer. Europe blames the victims: the migrants. People in needs are excluded from society and are treated as persons whose life is not worth the respect locals instead enjoy. A foreigner who is ‘illegal’ or ‘illegitimate’, does not exist socially or rather exists only as invisible presence.
This article interrogates Hannah Arendt and Carl Schmitt's different notions of friendship. A... more This article interrogates Hannah Arendt and Carl Schmitt's different notions of friendship. Arendt defines citizenship in terms of a horizontal commitment to friends. Friendship has political weight because it is only through friendship that the world is turned into a political one. At the heart of Schmitt's thought lies the strong connection between the friend-enemy distinction and sovereignty. For Schmitt each element of this relationship is internally related to the other. Politics exists as a direct consequence of the friend-enemy relationship. He insists that this distinction cannot be reduced to an economic, aesthetic, moral, or any other particular 'antithesis'. It is original and pre-political. The two philosophers mentioned above are increasingly convicted that politics is at risk from the improvements of consumerism, liberalism, and a mass culture of immediate gratification. The power of friendship seems to reestablish a sense of politics in society.
Michel Henry, in L'essence de la manifestation, analyses the concept of "feeling oneself... more Michel Henry, in L'essence de la manifestation, analyses the concept of "feeling oneself" (s'eprouver soi-meme in French), rediscovering the concept of immanence as the foundation of transcendence. In this paper, I am going to introduce the phenomenological turn of Michel Henry. The purpose of this article is to explain the Henry's interpretation of the relationship between Life and World. Consequently, the focus will be to understand what does the view of the world as post- life means, and how it is possible for the language to express the Life.
The aim of my proposal is to address the following question: "How the experience of interacting w... more The aim of my proposal is to address the following question: "How the experience of interacting with a specific technology mediate our experience of the world?". I will do this by exploring the ideas of the postphenomenological theorists: Don Ihde, Peter Paul Verbeek and Evan Selinger. Postphenomenological studies tend to focus on understanding the roles that technologies play in the relations between humans and world. I would examine the idea that technologies mediate the world in such a way that perception of the self, world and environment changes. I am going to deepen the phubbing phenomenon, because it reveals the effect of technologies on social interaction.
Analytic philosophy and continental philosophy are the leading perspectives in contemporary thoug... more Analytic philosophy and continental philosophy are the leading perspectives in contemporary thought. I would like to analyze these different perspectives from readings of Kant. A different approach to Kantian philosophy characterizes these contrasting views, more particularly with reference to the problem of experience and perception. When reviewing the recent history of analytic view, from 1970 to 2000 (called “Diffusione e crisi” by Franca D'Agostini) we observe that Kant is seen as the philosopher of intellectualism and constructivism. On the continental side, Kant plays a different role, and the Martin Heidegger's reading, in Kant und das Problem derMetaphysik, is emblematic of this thought. The aim of the essay is to show that adifferent interpretation of Kant involves a different view of the world.
Between Propriety and Self-Representation: Dark Tourism and Holocaust Remembrance in the Age of Selfie Culture, 2021
In January 2017, a new and controversial art project by the German-
Israeli satirist, Shahak Shap... more In January 2017, a new and controversial art project by the German- Israeli satirist, Shahak Shapira, called YOLOCAUST, created an international stir. Headlines reporting about this project appeared in newspapers from Germany to America to the United Kingdom, and eventually, to Israel. Haaretz , the Israeli daily newspaper, for example, published an article titled, “Shoah Selfies: Israeli Satirist Shames Holocaust Tourists Who Pose ‘On Dead Jews,’” the American Tablet Magazine both stated and asked, “Blow Up the Memorial to the Murdered Jews of Europe: What’s the Right Way to Remember Both Victims and Perpetrators of Great Crimes?,” while the British Telegraph admonished, “Dark Tourism Can Be Rewarding But Selfie Sticks Have No Place at Memorials.” The latter headline positioned Shapira’s art project and its accompanying controversy about ‘right’ and ‘wrong’ behavior at memorial spaces within the emerging academic field of tourism studies. This paper aims at analyzing Shapira’s art project, YOLOCAUST, from the standpoint of dark tourism in the wake of controversial tourist behavior and the omnipresence of selfie culture.
Past (Im)Perfect Continuous: Trans-Cultural Articulations of the Postmemory of WWII, 2021
Dark Tourism can be defined as tourism to sites related to death and disaster (Lennon & Foley, 19... more Dark Tourism can be defined as tourism to sites related to death and disaster (Lennon & Foley, 1999; Seaton, 1996). The phenomenon is described as a niche type of tourism (Marco D’Eramo, 2017) which covers the visitation of places where tragedies or historically noteworthy deaths have occurred of institutions dealing with the heritage of humanity (Tarlow, 2005). Dark Tourism in extermination camps has sparked controversy and debate. In 2017, the Israeli-German artist, Shahak Shapira, attracted worldwide attention with his art project YOLOCAUST. Shapira’s project deals with visitor’s disrespectful photos and their self-representation at the “Memorial to the Murdered Jews in Europe” within the scope of the selfie culture, and thence with a backdrop of the museum space. Instead of a Holocaust awareness, what the social-media age has produced, is the “defamiliarization” of the Holocaust and its memory and rather a narcissistic self-fashioning society, where everything is reduced to an image of the personal Self. It is worth noting that Holocaust trivialization is one among various categories of Holocaust distortion. The purpose of this paper is to analyze the defamiliarization of the Holocaust and the awareness thereof among contemporary youth through the project YOLOCAUST. Paying special attention to the culture of social media and the omnipresence of the selfie, this essay deals with the desacralization of memory culture that is being exploited for commercial and economic reasons as well as for the personal enrichment on such social platforms like Facebook, Pinterest, and Instagram.
The aim of my paper is to examine children's literature written in Italy and centred on the Holoc... more The aim of my paper is to examine children's literature written in Italy and centred on the Holocaust. It is quite common for people to deem the subject matter inappropriate for young audiences, whilst it is also considered disrespectful to write inventive literature for children about the death camps. Nevertheless, it seems necessary to inform children about such a major historical event. Moreover, the stories written on this subject aim to introduce children to themes like prejudice, discrimination and racism. My research focuses on the recurrent patterns that occur frequently in these books. In these books, the focus lies on the victims rather than the perpetrators. They deal with the story of a Jewish family and frequently feature a child as the protagonist. These books will undoubtedly provoke questions by young readers, but they are most likely best read with an adult who can answer any questions appropriately and deepen the historical frame. These narratives are important because educators have a responsibility to teach others and read about the Holocaust.
Il presente articolo intende analizzare il pensiero di Aldo Capitini, focalizzandoSI in modo part... more Il presente articolo intende analizzare il pensiero di Aldo Capitini, focalizzandoSI in modo particolare sulla questione della nonviolenza e sul suo metodo. La prospettiva capitiniana dimostra che la nonviolenza non riguarda solo un agire politico, ma coinvolge l’individuo stesso in tutto il suo essere e in tutto il suo agire. È quindi un cambiamento radicale, una tramutazione dell’animo umano. La nonviolenza così intesa non può essere perciò interpretata come una forma di pacifismo inerte e teorico. Al contrario la nonviolenza capitiniana richiede il più grande impegno qui e ora per costruire una società liberata dalla violenza.
More Info: «Teoria», XXXVII/2017/1 (Terza serie XII/1), pp.157-172.
Publisher: Edizioni ETS
Journ... more More Info: «Teoria», XXXVII/2017/1 (Terza serie XII/1), pp.157-172. Publisher: Edizioni ETS Journal Name: Teoria Publication Date: 2017 Research Interests: Religious Language, Language and Truth, Religious Discourse
This paper is a bibliographical survey about the developing of religious language during the last decades. The major concepts and issues which characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view. The main aim is to draw a framework that may help for orientating in the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
La relazione con l’“Altro”: L’Abramo di Lévinas e il Socrate di Arendt
L’essere in relazione pe... more La relazione con l’“Altro”: L’Abramo di Lévinas e il Socrate di Arendt
L’essere in relazione per Arendt e per Levinas non è un fatto accessorio. Al contrario, la relazione con l’altro significa scoprire la propria identità, il “chi sei” si svela solo in un contesto relazionale. Tuttavia, questa relazione viene intesa in modo differente dai due pensatori, in particolare in senso politico da Arendt e in senso etico da Levinas. L’intento del mio articolo è mostrare questa differenza attraverso l’interpretazione che Arendt dà di Socrate e Levinas di Abramo. L’altro obiettivo sarà invece evidenziare un punto in comune tra i due filosofi. Infatti, per Arendt e per Levinas, solamente restituendo valore e dignità alla relazione con l’altro da me, ovvero con quella differenza irriducibile ma costitutiva della mia stessa identità, possiamo andare oltre quella modalità di violenza e prevaricazione che ha caratterizzato buona parte della storia occidentale.
This paper is a bibliographical survey about the developing of religious language during the last... more This paper is a bibliographical survey about the developing of religious language during the last decades. The major concepts and issues which characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view. The main aim is to draw a framework that may help for orientating in the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
The present paper investigates the way in which media and politics represent migrants people. Thi... more The present paper investigates the way in which media and politics represent migrants people. This storytelling justifies violent response to what is deemed as ‘barbarian invasion’. Following a Foucaultian perspective, this storytelling is grounded on two methods of power. The first one is the process of ‘spectacularization’. The movement of migrants towards Europe misrepresented by media legitimates the rhetoric of invasion. The second one is the declaration of a state of emergency to face the ‘barbarian invasion’. Hence, Europe becomes the victimizer. Europe blames the victims: the migrants. People in needs are excluded from society and are treated as persons whose life is not worth the respect locals instead enjoy. A foreigner who is ‘illegal’ or ‘illegitimate’, does not exist socially or rather exists only as invisible presence.
This article interrogates Hannah Arendt and Carl Schmitt's different notions of friendship. A... more This article interrogates Hannah Arendt and Carl Schmitt's different notions of friendship. Arendt defines citizenship in terms of a horizontal commitment to friends. Friendship has political weight because it is only through friendship that the world is turned into a political one. At the heart of Schmitt's thought lies the strong connection between the friend-enemy distinction and sovereignty. For Schmitt each element of this relationship is internally related to the other. Politics exists as a direct consequence of the friend-enemy relationship. He insists that this distinction cannot be reduced to an economic, aesthetic, moral, or any other particular 'antithesis'. It is original and pre-political. The two philosophers mentioned above are increasingly convicted that politics is at risk from the improvements of consumerism, liberalism, and a mass culture of immediate gratification. The power of friendship seems to reestablish a sense of politics in society.
Michel Henry, in L'essence de la manifestation, analyses the concept of "feeling oneself... more Michel Henry, in L'essence de la manifestation, analyses the concept of "feeling oneself" (s'eprouver soi-meme in French), rediscovering the concept of immanence as the foundation of transcendence. In this paper, I am going to introduce the phenomenological turn of Michel Henry. The purpose of this article is to explain the Henry's interpretation of the relationship between Life and World. Consequently, the focus will be to understand what does the view of the world as post- life means, and how it is possible for the language to express the Life.
The aim of my proposal is to address the following question: "How the experience of interacting w... more The aim of my proposal is to address the following question: "How the experience of interacting with a specific technology mediate our experience of the world?". I will do this by exploring the ideas of the postphenomenological theorists: Don Ihde, Peter Paul Verbeek and Evan Selinger. Postphenomenological studies tend to focus on understanding the roles that technologies play in the relations between humans and world. I would examine the idea that technologies mediate the world in such a way that perception of the self, world and environment changes. I am going to deepen the phubbing phenomenon, because it reveals the effect of technologies on social interaction.
Analytic philosophy and continental philosophy are the leading perspectives in contemporary thoug... more Analytic philosophy and continental philosophy are the leading perspectives in contemporary thought. I would like to analyze these different perspectives from readings of Kant. A different approach to Kantian philosophy characterizes these contrasting views, more particularly with reference to the problem of experience and perception. When reviewing the recent history of analytic view, from 1970 to 2000 (called “Diffusione e crisi” by Franca D'Agostini) we observe that Kant is seen as the philosopher of intellectualism and constructivism. On the continental side, Kant plays a different role, and the Martin Heidegger's reading, in Kant und das Problem derMetaphysik, is emblematic of this thought. The aim of the essay is to show that adifferent interpretation of Kant involves a different view of the world.
Between Propriety and Self-Representation: Dark Tourism and Holocaust Remembrance in the Age of Selfie Culture, 2021
In January 2017, a new and controversial art project by the German-
Israeli satirist, Shahak Shap... more In January 2017, a new and controversial art project by the German- Israeli satirist, Shahak Shapira, called YOLOCAUST, created an international stir. Headlines reporting about this project appeared in newspapers from Germany to America to the United Kingdom, and eventually, to Israel. Haaretz , the Israeli daily newspaper, for example, published an article titled, “Shoah Selfies: Israeli Satirist Shames Holocaust Tourists Who Pose ‘On Dead Jews,’” the American Tablet Magazine both stated and asked, “Blow Up the Memorial to the Murdered Jews of Europe: What’s the Right Way to Remember Both Victims and Perpetrators of Great Crimes?,” while the British Telegraph admonished, “Dark Tourism Can Be Rewarding But Selfie Sticks Have No Place at Memorials.” The latter headline positioned Shapira’s art project and its accompanying controversy about ‘right’ and ‘wrong’ behavior at memorial spaces within the emerging academic field of tourism studies. This paper aims at analyzing Shapira’s art project, YOLOCAUST, from the standpoint of dark tourism in the wake of controversial tourist behavior and the omnipresence of selfie culture.
Past (Im)Perfect Continuous: Trans-Cultural Articulations of the Postmemory of WWII, 2021
Dark Tourism can be defined as tourism to sites related to death and disaster (Lennon & Foley, 19... more Dark Tourism can be defined as tourism to sites related to death and disaster (Lennon & Foley, 1999; Seaton, 1996). The phenomenon is described as a niche type of tourism (Marco D’Eramo, 2017) which covers the visitation of places where tragedies or historically noteworthy deaths have occurred of institutions dealing with the heritage of humanity (Tarlow, 2005). Dark Tourism in extermination camps has sparked controversy and debate. In 2017, the Israeli-German artist, Shahak Shapira, attracted worldwide attention with his art project YOLOCAUST. Shapira’s project deals with visitor’s disrespectful photos and their self-representation at the “Memorial to the Murdered Jews in Europe” within the scope of the selfie culture, and thence with a backdrop of the museum space. Instead of a Holocaust awareness, what the social-media age has produced, is the “defamiliarization” of the Holocaust and its memory and rather a narcissistic self-fashioning society, where everything is reduced to an image of the personal Self. It is worth noting that Holocaust trivialization is one among various categories of Holocaust distortion. The purpose of this paper is to analyze the defamiliarization of the Holocaust and the awareness thereof among contemporary youth through the project YOLOCAUST. Paying special attention to the culture of social media and the omnipresence of the selfie, this essay deals with the desacralization of memory culture that is being exploited for commercial and economic reasons as well as for the personal enrichment on such social platforms like Facebook, Pinterest, and Instagram.
The aim of my paper is to examine children's literature written in Italy and centred on the Holoc... more The aim of my paper is to examine children's literature written in Italy and centred on the Holocaust. It is quite common for people to deem the subject matter inappropriate for young audiences, whilst it is also considered disrespectful to write inventive literature for children about the death camps. Nevertheless, it seems necessary to inform children about such a major historical event. Moreover, the stories written on this subject aim to introduce children to themes like prejudice, discrimination and racism. My research focuses on the recurrent patterns that occur frequently in these books. In these books, the focus lies on the victims rather than the perpetrators. They deal with the story of a Jewish family and frequently feature a child as the protagonist. These books will undoubtedly provoke questions by young readers, but they are most likely best read with an adult who can answer any questions appropriately and deepen the historical frame. These narratives are important because educators have a responsibility to teach others and read about the Holocaust.
Il presente articolo intende analizzare il pensiero di Aldo Capitini, focalizzandoSI in modo part... more Il presente articolo intende analizzare il pensiero di Aldo Capitini, focalizzandoSI in modo particolare sulla questione della nonviolenza e sul suo metodo. La prospettiva capitiniana dimostra che la nonviolenza non riguarda solo un agire politico, ma coinvolge l’individuo stesso in tutto il suo essere e in tutto il suo agire. È quindi un cambiamento radicale, una tramutazione dell’animo umano. La nonviolenza così intesa non può essere perciò interpretata come una forma di pacifismo inerte e teorico. Al contrario la nonviolenza capitiniana richiede il più grande impegno qui e ora per costruire una società liberata dalla violenza.
More Info: «Teoria», XXXVII/2017/1 (Terza serie XII/1), pp.157-172.
Publisher: Edizioni ETS
Journ... more More Info: «Teoria», XXXVII/2017/1 (Terza serie XII/1), pp.157-172. Publisher: Edizioni ETS Journal Name: Teoria Publication Date: 2017 Research Interests: Religious Language, Language and Truth, Religious Discourse
This paper is a bibliographical survey about the developing of religious language during the last decades. The major concepts and issues which characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view. The main aim is to draw a framework that may help for orientating in the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
La filosofia, il castello e la torre. Ischia International Festival of Philosophy (29 settembre a... more La filosofia, il castello e la torre. Ischia International Festival of Philosophy (29 settembre al 2 ottobre). II edizione "Relazioni, mediazioni".
Uniti da un senso comune? Il sensus communis e la collettività
ABSTACT
Se il senso comune lega ... more Uniti da un senso comune? Il sensus communis e la collettività
ABSTACT
Se il senso comune lega tra loro una comunità di persone, il problema che sorge spontaneo è capire la dimensione di questa comunità. Il rischio, infatti, è che il senso comune diventi un principio di esclusione più che di inclusione. Gadamer, da parte sua, sostiene che il senso comune è il senso per il giusto e per il bene comune che vive in tutti gli uomini e che si acquista nel vivere comune. Tuttavia, seguendo la prospettiva di Gadamer, un processo di graduale ampliamente a tutto il genere umano è messo in crisi dalla peculiare legame tra senso comune e linguaggio. Un “linguaggio comune” a tutta l’umanità problematica e da discutere alla luce del concetto gadameriano di gioco. Tuttavia, secondo Hannah Arendt una teoria politica democratica deve fondarsi sul senso comune, che si esprime nella facoltà di giudizio. Il giudizio presuppone il confronto con gli altri, non può prescindere da un accordo potenziale con gli altri e questa sua caratteristica lega l’uomo agli altri e al mondo. La categoria del giudizio è strettamente connessa alla vita politica che costituisce l’unica via di realizzare un autentico consenso nell’ambito politico, radicato in quel senso comune che «ci svela la natura del mondo in quanto patrimonio comune a tutti noi» attraverso il pensiero rappresentativo. E proprio quest'ultimo, attivato tramite il giudizio, consente agli uomini di superare la loro distanza individuale. Pertanto, solo l’uomo, in quanto essere politico in senso aristotelico, può con-dividere il mondo, abbracciando non solo il punto di vista degli altri ma anche dirigendolo verso gli altri. In questo senso, il giudizio ha bisogno della presenza degli altri e radica l’uomo in quella pluralità che lo qualifica ontologicamente.
The Centre for Advanced Research in European Philosophy (King’s University College)
presents
He... more The Centre for Advanced Research in European Philosophy (King’s University College)
presents
Heidegger: Dwelling, Thinking and the Ethical Life
The grey zone and complicity issue. This paper will examine some of the fundamental moral ambigui... more The grey zone and complicity issue. This paper will examine some of the fundamental moral ambiguities of the " grey zone, " a concept developed by Primo Levi in The Drowned and the Saved (1986). According to Levi, the grey zone refers to the blurring of boundaries between victims and executioners and to the process of collaboration in which some of the "privileged oppressed" became oppressors themselves. What are the moral implications of this kind of situation where an individual is fragmented between the self-preservation instincts and the moral integrity? Is " grey zone " only an issue of complicity or is it open to a more radical and deeper question? While Levi points out to the ambiguous role members of the grey zones played, Hannah Arendt accuses the Jewish grey zone of facilitating the Holocaust. Arendt believes that the consciously organized complicity of all men in the crimes of totalitarian regimes is extended to the victims. Though Arendt does not comprehensively discuss what drove the victims to " collaborate " , she would have undoubtedly agreed with Levi's perspective that the greatest responsibility for the complicity of the victims lies with the system, the very structure of totalitarian regimes. But what about the complicity of Eichmann? Why we cannot consider Eichmann a victim of the totalitarian system? According to Giorgio Agamben, the condition in the camps is a starting point for a reconsideration of ethics in light of the political determination of a life worth living. After Auschwitz ethics can no longer be thought through the fundamentally juridical categories of responsibility or dignity, but instead they must be rethought in a terrain before judgment, in which the conditions of judgment are suspended through the indistinct sphere of the human and the inhuman. This position must be challenged if we want to rescue ethics after Auschwitz.
Online activities are becoming intertwined with almost everything we do. Social networks are so i... more Online activities are becoming intertwined with almost everything we do. Social networks are so ingrained in our lives that they have turned into a crucial part of what we do, both online and offline. According to Marshall McLuhan, all technologies are extensions of our physical and nervous systems aimed at increasing their power and speed. Phone extends our voice, television extends our eyes and ears, computer extends our brain and electronic media, in general, extend our central nervous system. McLuhan recognizes the transformative power of new communication technologies. He is more interested in exploring the implications of our technological extensions than in classifying them as inherently " good " or " bad. " One of McLuhan's key concerns is to make us aware of the consequences of electronic media's use. When a medium changes its form, human life is modified accordingly. Media are not just channels for information: every new medium changes us deeply. Thus, a first aspect under scrutiny will be: how social media are changing us? The second one, instead: how much has social media changed society? Regarding the latter, we appeal to Michel Foucault to find an answer. If we assume a foucaultian perspective, we should consider social media as the dispositif that can develop the subjectivity of individuals. Sharing information on social media represents something more than a simple act. This is a performative act à la Austin, that shapes and disciplines human life by means of a virtual crowd which compulsively shares information and general opinions. The online dimension of life is either a technique and a practice that makes the dispositif operative. It enhances and maintains the exercise of institutional, physical and public power. The act of sharing information and ideas on social media is a kind of Bentham's Panopticon . The main effect of this Panopticon is " to induce in the inmate a state of conscious and permanent visibility that assures the automatic functioning of power " ( Discipline and Punish ). The online activity is monitored for obtaining accurate market survey, and, moreover, the virtual world is managed according to feedbacks. What are the public and private consequences of the virtual reality? In what kind of network of power is caught the virtual life?
La nostra proposta tratta le nozioni di luogo, luogo eterotopico e non luogo a partire da tre aut... more La nostra proposta tratta le nozioni di luogo, luogo eterotopico e non luogo a partire da tre autori: Martin Heidegger, Michel Foucault, Marc Augè nel loro rapporto con lo spazio. Con Heidegger il ponte è il luogo che diviene categoria autentica, perché collega le due sponde e le fa essere tali, ed in questo senso esso si presenta come luogo denso di significato identitario. A questo si contrappone il luogo eterotopico che, per Foucault, è la prigione, dove la trama dei rapporti di potere fabbrica l'individualità dei detenuti. Nel terzo passaggio, infine, si rifletterà sullo shopping mal come non luogo attraverso gli occhi di Marc Augè. L'obiettivo di questa proposta è riflettere sulle costruzioni spaziali del Novecento e come queste si rapportino nella formazione dell'identità dell'individuo. Possiamo ancora parlare di luogo o si può vivere solo in surrogati ovvero in pseudo luoghi dove l'individualità si perde in logiche di potere? Quanto conta il luogo, il luogo eterotopico, il non luogo, nella costruzione dell'identità dell'individuo?
Online activities are becoming intertwined with almost everything we do. Social networks are so e... more Online activities are becoming intertwined with almost everything we do. Social networks are so engrained in our lives that they have turned into a crucial part of what we do, both online and offline. Thus, the first question is, How are social media changing us? The second one is instead, How much has social media changed society? When a medium changes its form, human life is modified accordingly. Regarding the latter, if we assume a Foucaultian perspective, we should consider social media as the dispositif that can develop the subjectivity of individuals. Sharing information on social media represents something more than a simple act. This is a performative act à la Austin that shapes and disciplines human life by means of a virtual crowd which compulsively shares information and general opinions. The online dimension of life is either a technique or a practice that makes the dispositif operative. It enhances and maintains the exercise of institutional, physical and public power. What are the public and private consequences of virtual reality? In what kind of network of power is the virtual life enmeshed? According to Walter Benjamin, the digital era has a positive aspect: it allows humans to be aware of the poverty of human experience in general. However, this is not a lament for the old days. Benjamin introduces a new positive concept of barbarism. It has a creative force: the barbarian is a destroyer, but also a constructor. In this new Erlebnis, there is not a progressive linear time; rather, posting, sharing and experiencing happens simultaneously. Digital life is the beginning of a new historical orientation where virtual reality is an extension of the “offline” mode.
The present paper investigates the way in which media and politics represent migrants people. Thi... more The present paper investigates the way in which media and politics represent migrants people. This storytelling justifies violent response to what is deemed as ‘barbarian invasion’. Following a Foucaultian perspective, this storytelling is grounded on two methods of power. The first one is the process of ‘spectacularization’. The movement of migrants towards Europe misrepresented by media legitimates the rhetoric of invasion. The second one is the declaration of a state of emergency to face the ‘barbarian invasion’. Hence, Europe becomes the victimizer. Europe blames the victims: the migrants. People in needs are excluded from society and are treated as persons whose life is not worth the respect locals instead enjoy. A foreigner who is ‘illegal’ or ‘illegitimate’, does not exist socially or rather exists only as invisible presence.
Scopo di questo numero è quello di interrogarci sull’importanza che l’emotional turn riveste nell... more Scopo di questo numero è quello di interrogarci sull’importanza che l’emotional turn riveste nella filosofia politica contemporanea. Il compito che si pone oggi allo storico del pensiero, in effetti, è quello di comprendere le ragioni per cui, nell’epoca del capitalismo globalizzato, la freddezza del calcolo statistico che regge il governo neoliberale abbia progressivamente dato adito a una rinnovata attenzione nei confronti della componente passionale della condizione umana. Dal successo popolare riscosso dalle differenti speculazioni sull’«intelligenza emotiva», intesa come alternativa alla moderna razionalità strumentale, sino ai recenti sviluppi delle neuroscienze, che sottolineano sempre più il ruolo dell’affettività nella formazione della coscienza e della soggettività, le emozioni si sono trasformate nell’oggetto privilegiato di un ampio spettro di discipline. La filosofia politica ha risentito di questo fenomeno con la stessa intensità sia nelle sue posizioni tradizionalmente liberali sia in quelle più radicali, volte a sollecitare criticamente l’eredità illuministica e democratica.
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L’essere in relazione per Arendt e per Levinas non è un fatto accessorio. Al contrario, la relazione
con l’altro significa scoprire la propria identità, il “chi sei” si svela solo in un contesto relazionale.
Tuttavia, questa relazione viene intesa in modo differente dai due pensatori, in particolare in senso
politico da Arendt e in senso etico da Levinas. L’intento del mio articolo è mostrare questa
differenza attraverso l’interpretazione che Arendt dà di Socrate e Levinas di Abramo. L’altro
obiettivo sarà invece evidenziare un punto in comune tra i due filosofi. Infatti, per Arendt e per
Levinas, solamente restituendo valore e dignità alla relazione con l’altro da me, ovvero con quella
differenza irriducibile ma costitutiva della mia stessa identità, possiamo andare oltre quella modalità
di violenza e prevaricazione che ha caratterizzato buona parte della storia occidentale.
Israeli satirist, Shahak Shapira, called YOLOCAUST, created an
international stir. Headlines reporting about this project appeared in
newspapers from Germany to America to the United Kingdom, and
eventually, to Israel. Haaretz , the Israeli daily newspaper, for example,
published an article titled, “Shoah Selfies: Israeli Satirist Shames
Holocaust Tourists Who Pose ‘On Dead Jews,’” the American Tablet
Magazine both stated and asked, “Blow Up the Memorial to the
Murdered Jews of Europe: What’s the Right Way to Remember Both
Victims and Perpetrators of Great Crimes?,” while the British
Telegraph admonished, “Dark Tourism Can Be Rewarding But Selfie
Sticks Have No Place at Memorials.” The latter headline positioned
Shapira’s art project and its accompanying controversy about ‘right’ and
‘wrong’ behavior at memorial spaces within the emerging academic
field of tourism studies. This paper aims at analyzing Shapira’s art
project, YOLOCAUST, from the standpoint of dark tourism in the
wake of controversial tourist behavior and the omnipresence of selfie
culture.
Dark Tourism in extermination camps has sparked controversy and debate. In 2017, the Israeli-German artist, Shahak Shapira, attracted worldwide attention with his art project YOLOCAUST. Shapira’s project deals with visitor’s disrespectful photos and their self-representation at the “Memorial to the Murdered Jews in Europe” within the scope of the selfie culture, and thence with a backdrop of the museum space.
Instead of a Holocaust awareness, what the social-media age has produced, is the “defamiliarization” of the Holocaust and its memory and rather a narcissistic self-fashioning society, where everything is reduced to an image of the personal Self. It is worth noting that Holocaust trivialization is one among various categories of Holocaust distortion.
The purpose of this paper is to analyze the defamiliarization of the Holocaust and the awareness thereof among contemporary youth through the project YOLOCAUST. Paying special attention to the culture of social media and the omnipresence of the selfie, this essay deals with the desacralization of memory culture that is being exploited for commercial and economic reasons as well as for the personal enrichment on such social platforms like Facebook, Pinterest, and Instagram.
Publisher: Edizioni ETS
Journal Name: Teoria
Publication Date: 2017
Research Interests: Religious Language, Language and Truth, Religious Discourse
This paper is a bibliographical survey about the developing of religious
language during the last decades. The major concepts and issues which
characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view.
The main aim is to draw a framework that may help for orientating in
the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
L’essere in relazione per Arendt e per Levinas non è un fatto accessorio. Al contrario, la relazione
con l’altro significa scoprire la propria identità, il “chi sei” si svela solo in un contesto relazionale.
Tuttavia, questa relazione viene intesa in modo differente dai due pensatori, in particolare in senso
politico da Arendt e in senso etico da Levinas. L’intento del mio articolo è mostrare questa
differenza attraverso l’interpretazione che Arendt dà di Socrate e Levinas di Abramo. L’altro
obiettivo sarà invece evidenziare un punto in comune tra i due filosofi. Infatti, per Arendt e per
Levinas, solamente restituendo valore e dignità alla relazione con l’altro da me, ovvero con quella
differenza irriducibile ma costitutiva della mia stessa identità, possiamo andare oltre quella modalità
di violenza e prevaricazione che ha caratterizzato buona parte della storia occidentale.
Israeli satirist, Shahak Shapira, called YOLOCAUST, created an
international stir. Headlines reporting about this project appeared in
newspapers from Germany to America to the United Kingdom, and
eventually, to Israel. Haaretz , the Israeli daily newspaper, for example,
published an article titled, “Shoah Selfies: Israeli Satirist Shames
Holocaust Tourists Who Pose ‘On Dead Jews,’” the American Tablet
Magazine both stated and asked, “Blow Up the Memorial to the
Murdered Jews of Europe: What’s the Right Way to Remember Both
Victims and Perpetrators of Great Crimes?,” while the British
Telegraph admonished, “Dark Tourism Can Be Rewarding But Selfie
Sticks Have No Place at Memorials.” The latter headline positioned
Shapira’s art project and its accompanying controversy about ‘right’ and
‘wrong’ behavior at memorial spaces within the emerging academic
field of tourism studies. This paper aims at analyzing Shapira’s art
project, YOLOCAUST, from the standpoint of dark tourism in the
wake of controversial tourist behavior and the omnipresence of selfie
culture.
Dark Tourism in extermination camps has sparked controversy and debate. In 2017, the Israeli-German artist, Shahak Shapira, attracted worldwide attention with his art project YOLOCAUST. Shapira’s project deals with visitor’s disrespectful photos and their self-representation at the “Memorial to the Murdered Jews in Europe” within the scope of the selfie culture, and thence with a backdrop of the museum space.
Instead of a Holocaust awareness, what the social-media age has produced, is the “defamiliarization” of the Holocaust and its memory and rather a narcissistic self-fashioning society, where everything is reduced to an image of the personal Self. It is worth noting that Holocaust trivialization is one among various categories of Holocaust distortion.
The purpose of this paper is to analyze the defamiliarization of the Holocaust and the awareness thereof among contemporary youth through the project YOLOCAUST. Paying special attention to the culture of social media and the omnipresence of the selfie, this essay deals with the desacralization of memory culture that is being exploited for commercial and economic reasons as well as for the personal enrichment on such social platforms like Facebook, Pinterest, and Instagram.
Publisher: Edizioni ETS
Journal Name: Teoria
Publication Date: 2017
Research Interests: Religious Language, Language and Truth, Religious Discourse
This paper is a bibliographical survey about the developing of religious
language during the last decades. The major concepts and issues which
characterize the twenty-first century debate have been articulated in seven key views: the emotive view; the logical view; the analogical view; the univocity view; the metaphorical view; the symbolic view and the performative view.
The main aim is to draw a framework that may help for orientating in
the updated debate regarding religious language. What is of interest in this survey is that the analysis of religious language sheds light not only on this branch of linguistic studies but also on language in general.
ABSTACT
Se il senso comune lega tra loro una comunità di persone, il problema che sorge spontaneo è capire la dimensione di questa comunità. Il rischio, infatti, è che il senso comune diventi un principio di esclusione più che di inclusione. Gadamer, da parte sua, sostiene che il senso comune è il senso per il giusto e per il bene comune che vive in tutti gli uomini e che si acquista nel vivere comune. Tuttavia, seguendo la prospettiva di Gadamer, un processo di graduale ampliamente a tutto il genere umano è messo in crisi dalla peculiare legame tra senso comune e linguaggio. Un “linguaggio comune” a tutta l’umanità problematica e da discutere alla luce del concetto gadameriano di gioco. Tuttavia, secondo Hannah Arendt una teoria politica democratica deve fondarsi sul senso comune, che si esprime nella facoltà di giudizio. Il giudizio presuppone il confronto con gli altri, non può prescindere da un accordo potenziale con gli altri e questa sua caratteristica lega l’uomo agli altri e al mondo. La categoria del giudizio è strettamente connessa alla vita politica che costituisce l’unica via di realizzare un autentico consenso nell’ambito politico, radicato in quel senso comune che «ci svela la natura del mondo in quanto patrimonio comune a tutti noi» attraverso il pensiero rappresentativo. E proprio quest'ultimo, attivato tramite il giudizio, consente agli uomini di superare la loro distanza individuale. Pertanto, solo l’uomo, in quanto essere politico in senso aristotelico, può con-dividere il mondo, abbracciando non solo il punto di vista degli altri ma anche dirigendolo verso gli altri. In questo senso, il giudizio ha bisogno della presenza degli altri e radica l’uomo in quella pluralità che lo qualifica ontologicamente.
presents
Heidegger: Dwelling, Thinking and the Ethical Life
October 27–29, 2017
King’s University College at Western University