André Tosel's last book before his death, Nous citoyens, laïques et fraternels? (2015), takes into account the return of the "theological-political" in current times, developing a "spinozistic" criticism, which... more
André Tosel's last book before his death, Nous citoyens, laïques et fraternels? (2015), takes into account the return of the "theological-political" in current times, developing a "spinozistic" criticism, which aims to unmask the false juxtaposition between the irrationality of new religious fundamentalisms and the supposed rationalism of neoliberal capitalism, which actually produces a perverse re-enchantment (a new kind of fetichism) of social relationships. By renewing Spinoza's critique of historical religions, Tosel considers the interaction between religion and laicity as an instrument to promote a common space of confrontation and to overcome the public-private dichotomy, while at the same time imagine new forms of democracy, beyond the frame of modern State sovereignty. Mentre questa recensione era in fase di stesura, è giunta la notizia della morte di André Tosel, avvenuta il 14 marzo 2017. Tosel aveva 76 anni, ed era noto in Italia per i suoi st...
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Resumen: El presente artículo afronta la cuestión del significado del espacio en la reflexión política de Maquiavelo, en particular en El príncipe, en los Discursos y en la Historia de Florencia. A través de un análisis de las modalidades... more
Resumen: El presente artículo afronta la cuestión del significado del espacio en la reflexión política de Maquiavelo, en particular en El príncipe, en los Discursos y en la Historia de Florencia. A través de un análisis de las modalidades por las que el príncipe nuevo y el pueblo se presentan en la escena política, modificando el contexto dado y produciendo siempre nuevas tipologías de organización del espacio, resulta posible interrogar la existencia de un pensamiento de la especialidad política moderna irreductible al de la construcción de la forma-Estado, es decir, al de la soberanía que se impone como principio unificante y homogeneizador. Frente a este pensamiento, la reflexión maquiaveliana acerca de la naturaleza del espacio político-que en el artículo es definida como su "topografía política"-muestra el carácter plural y en continua transformación de la espacialidad moderna, ligada a la naturaleza coyuntural y riesgosa de la acción política y a las dinámicas confli...
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El presente articulo afronta la cuestion del significado del espacio en la reflexion politica de Maquiavelo, en particular en El principe, en los Discursos y en la Historia de Florencia. A traves de un analisis de las modalidades por las... more
El presente articulo afronta la cuestion del significado del espacio en la reflexion politica de Maquiavelo, en particular en El principe, en los Discursos y en la Historia de Florencia. A traves de un analisis de las modalidades por las que el principe nuevo y el pueblo se presentan en la escena politica, modificando el contexto dado y produciendo siempre nuevas tipologias de organizacion del espacio, resulta posible interrogar la existencia de un pensamiento de la especialidad politica moderna irreductible al de la construccion de la forma-Estado, es decir, al de la soberania que se impone como principio unificante y homogeneizador. Frente a este pensamiento, la reflexion maquiaveliana acerca de la naturaleza del espacio politico —que en el articulo es definida como su “topografia politica”— muestra el caracter plural y en continua transformacion de la espacialidad moderna, ligada a la naturaleza coyuntural y riesgosa de la accion politica y a las dinamicas conflictivas que se rep...
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El presente articulo aborda el caracter "siniestro" del Discurso de la servidumbre voluntaria de Etienne de la Boetie. El Discurso puede ser leido como una suerte de critica "anticipada" de la soberania moderna, dado... more
El presente articulo aborda el caracter "siniestro" del Discurso de la servidumbre voluntaria de Etienne de la Boetie. El Discurso puede ser leido como una suerte de critica "anticipada" de la soberania moderna, dado que vincula la genesis del poder monarquico con el deseo presente en cada individuo de identificarse con "el nombre del Uno". Sin embargo, este mecanismo de servidumbre encuentra una resistencia en la capacidad del lenguaje para construir una red de cooperacion entre los hombres que rompe cualquier identidad entre los individuos y el poder. La amistad, para La Boetie, es entonces la capacidad de usar el lenguaje para darle vida al proceso ininterrumpido de emancipacion colectiva.
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During the period from Benjamin Constants's discourse on The Liberty of Ancients Compared with that of Moderns (1891) to Isaiah Berlin's Two Concepts of Liberty (1958) a reconstruction of the modern concept of liberty has been... more
During the period from Benjamin Constants's discourse on The Liberty of Ancients Compared with that of Moderns (1891) to Isaiah Berlin's Two Concepts of Liberty (1958) a reconstruction of the modern concept of liberty has been developed, based upon three theoretical pillars: individualism, commercial society, representative government. This concept has dominated the historiographical debate for a long time, as only in the last years the emergence of a neo-republican idea of liberty has questioned it; however, not even this neo-republican version has really undermined the conceptual frame of liberalism, thus becoming an internal variant of the “liberty of Moderns”. Therefore it is a very important task to address directly to some early-modern thinkers and theoretical contexts, in order to reopen the debate on the genesis of modern liberties, and more in general to consider political modernity as a non-pacified space, within which different visions confront and conflict with e...
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The article takes into account the exceptionality of Etienne de La Boetie’s Discourse on Voluntary Servitude sur la servitude volontaire within its historical context, when compared to other anti-tyrannical essays published in... more
The article takes into account the exceptionality of Etienne de La Boetie’s Discourse on Voluntary Servitude sur la servitude volontaire within its historical context, when compared to other anti-tyrannical essays published in Sixteenth-Century France. The Discourse can be read as a sort of anachronistic criticism of the modern theory of sovereignty, since it connects the birth of a monar-chical power with the presence in every man of a desire to be identified with “the name of the One”. However, this process of hallucinatory identification with a “master”, to whom the individual sacrifices his own singularity, can be fought by the capacity of human language to build a net of co-operation among men, which overthrows any close and static identity between individuals and power. Thus freedom appears to be not a natural and stable possess, but rather an uninterrupted and risky process of collective emancipation.
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The relationship between politics and metaphysics in Spinoza’s philosophy has been highlighted by Antonio Negri in The Savage Anomaly. But the determinism of God’s power, implying the identity between freedom and necessity, has not been... more
The relationship between politics and metaphysics in Spinoza’s philosophy has been highlighted by Antonio Negri in The Savage Anomaly. But the determinism of God’s power, implying the identity between freedom and necessity, has not been analysed in its political effects. This chapter will show by whom the imaginary reality of free will can be politically employed; that due to the identity between reality and perfection, a ‘real’ tyranny can be considered a ‘perfect’ regime; how a free multitude, living in a democratic regime, differentiates itself from an enslaved one, and how its freedom can be necessary.
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Dall’ontologia all’etica, dalla teoria della conoscenza a quella giuridica e politica, il concetto di «comune» attraversa l’intero pensiero di Spinoza: «comune» è l’aggettivo che qualifica le proprietà costitutive dei corpi, le nozioni... more
Dall’ontologia all’etica, dalla teoria della conoscenza a quella giuridica e politica, il concetto di «comune» attraversa l’intero pensiero di Spinoza: «comune» è l’aggettivo che qualifica le proprietà costitutive dei corpi, le nozioni della conoscenza razionale, i diritti dei cittadini, la natura stessa del bene. Attraverso uno sguardo multidisciplinare (a un tempo filosofico, giuridico e politico) il volume propone una serie di riflessioni di autori di diversa provenienza e formazione, particolarmente attente, da un lato, alla ricostruzione del contesto storico-concettuale di tale concetto, dall’altro a evidenziare il carattere di eccezione del pensatore olandese nell’ambito della modernità filosofica e politica.
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Questo volume per Alessandro Pandolfi contiene gli interventi presentati a Urbino nel 2018 nel congegno a lui dedicato e i contributi di amici e colleghi, che si con-frontano con i principali aspetti della sua ricerca: il mercantilismo... more
Questo volume per Alessandro Pandolfi contiene gli interventi presentati a Urbino nel 2018 nel congegno a lui dedicato e i contributi di amici e colleghi, che si con-frontano con i principali aspetti della sua ricerca: il mercantilismo sei-settecentesco, l’opera di Foucault (in special modo la genealogia del liberalismo e l'indagine sulla cura di se), il dibattito sulla natura umana, il nesso tra colonialismo e modernita. Dopo una serie di ricordi che ne ricostruiscono l’impegno nell'inse-gnamento e nella societa (Matteo Cottignoli, Anna Tonelli, Stefano Visentin, Toni Negri e Pietro Massarotto), sono raccolti saggi che affrontano temi e problemi pre-senti nella ricerca di Alessandro Pandolfi. Gli autori di questa seconda parte sono: Luigi Alfieri, Luca Basso, Luca Cobbe, Simona Forti, Nicola Giannelli, Augusto Il-luminati, Fabio Raimondi, Maurizio Ricciardi, Domenico Scalzo, Luca Scuccimarra, Alessandro Simoncini, Adelino Zanini.
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O período das guerras religiosas na França no decorrer do Século XVI marca uma passagem decisiva para a construção de uma nova relação entre religião e política, que se tornará hegemônica no decorrer da idade moderna, e que, no entanto,... more
O período das guerras religiosas na França no decorrer do Século XVI marca uma passagem decisiva para a construção de uma nova relação entre religião e política, que se tornará hegemônica no decorrer da idade moderna, e que, no entanto, nos dias de hoje, mostra os seus limites e as suas contradições. Entretanto, na França da metade do Século XVI, dois pensadores, Étienne de La Boétie e Sébastien Castellion, pertencentes a dois lados diferentes, procuram encontrar uma solução para o conflito que não passe nem pela supressão violenta da outra parte, nem pela despolitização do fenômeno religioso. Dos dois escritos feitos antes do início da guerra, A Mémoire sur la pacification des troubles, de La Boétie, e o Conseil à la France désolée, de Castellion, emerge uma concepção da religião liberta de qualquer limitação dogmática e, de outro modo, entendida como espaço de cooperação entre os homens de boa vontade. Esta tentativa de reconstruir o universalismo religioso através da potência ema...
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The relationship between politics and metaphysics in Spinoza's philosophy has been highlighted by Antonio Negri in The Savage Anomaly. But the determinism of God's power, implying the identity between freedom and necessity, has not been... more
The relationship between politics and metaphysics in Spinoza's philosophy has been highlighted by Antonio Negri in The Savage Anomaly. But the determinism of God's power, implying the identity between freedom and necessity, has not been analysed in its political effects. This chapter will show by whom the imaginary reality of free will can be politically employed; that due to the identity between reality and perfection, a 'real' tyranny can be considered a 'perfect' regime; how a free multitude, living in a democratic regime, differentiates itself from an enslaved one, and how its freedom can be necessary.
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From the very first pages of the Theological-political Treatise, Spinoza deals with the issue of prophecy with a clear purpose, that is to expunge any possible relation between prophetical language and godly transcendence, in order to... more
From the very first pages of the Theological-political Treatise, Spinoza deals with the issue of prophecy with a clear purpose, that is to expunge any possible relation between prophetical language and godly transcendence, in order to prevent that prophecy could become an instrument of domination in the hands of the theocratic power. Anyway, Spinoza also maintains that the prophetic message played a relevant ethical and political role among the ancient people, especially among the Hebrews, since it contributed to create a social bond, based upon the passions and the imaginations of the community. Such an ambivalent peculiarity of prophecy seems to have disappeared in Spinoza’s times, insofar as «we have no prophets in our day» (TTP, chapter 1), but only preachers who make use of popular superstition to strengthen their authority. Actually, we can explain differently this TTP’s statement, by considering a possible influence of the Collegiant movement in Spinoza’s thought, and therefore maintaining that the free prophetic discussion represents the genesis of any process aimed both to liberate individuals from superstition and to resist to non-democratic rules.
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The article focuses on par.7, chapter V, of the Political Treatise, one of the two paragraphs in which Machiavelli’s name can be read. This is the starting point for a synthetic analysis of Machiavelli’s presence in some topoi of the... more
The article focuses on par.7, chapter V, of the Political Treatise, one of the two paragraphs in which Machiavelli’s name can be read. This is the starting point for a synthetic analysis of Machiavelli’s presence in some topoi of the Dutch thought of the XVIIth century; finally, thus returning to
Spinoza, the author tries to comprehend the meaning of this presence within the a. m. tradition, in order to evaluate the role played by the Florentine secretary in Spinoza’s political reflection. Machiavelli’s presence actually goes deeper than the famous two passages may lead to believe, and a careful analysis of the a. m. paragraph reveals a fundamental aspect of the strong link between the two philosophers: the centrality – both theoretical and practical – that both thinkers tribute to
the political role of multitude, in contrast with any reductio ad unum of the processes of constitution and justification of power.
Spinoza, the author tries to comprehend the meaning of this presence within the a. m. tradition, in order to evaluate the role played by the Florentine secretary in Spinoza’s political reflection. Machiavelli’s presence actually goes deeper than the famous two passages may lead to believe, and a careful analysis of the a. m. paragraph reveals a fundamental aspect of the strong link between the two philosophers: the centrality – both theoretical and practical – that both thinkers tribute to
the political role of multitude, in contrast with any reductio ad unum of the processes of constitution and justification of power.
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En el 'Prefacio' a la edición americana de la Religionskritik Spinozas, apa-recida treinta años después de la primera edición del texto alemán y recono-cida en general como elemento esencial para la comprensión del recorrido... more
En el 'Prefacio' a la edición americana de la Religionskritik Spinozas, apa-recida treinta años después de la primera edición del texto alemán y recono-cida en general como elemento esencial para la comprensión del recorrido especulativo de Strauss 1 , se lee la siguiente indicación metodológica: «It is safer to undestand the low in the light of the high than the high in the light of the low. In doing the latter one necessarily distorts the high, whereas in doing the former one does not deprive the low of the freedom to reveal itself fully as what it is» 2 . Se trata de una afirmación que debe considerarse justamente la expresión de uno de los pilares teóricos del pensamiento straussiano, un aspecto de constante observación en el seno de su recorrido especulativo, cuyo significado podría reconstruirse así: la verdad, que está en lo alto, en una posi-ción de trascendencia respecto a la dimensión existencial del hombre, ilumina esta última dimensión al ofrecerle al hombre no s...
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O texto busca reconstituir alguns momentos fundamentais da leitura negriana de Espinosa, mostrando como ela se presta a uma releitura da modernidade filosófica bem como abre-se para a reflexão política contemporânea. Por fim, são... more
O texto busca reconstituir alguns momentos fundamentais da leitura negriana de Espinosa, mostrando como ela se presta a uma releitura da modernidade filosófica bem como abre-se para a reflexão política contemporânea. Por fim, são apontados certos aspectos problemáticos da interpretação de Negri.
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En el 'Prefacio' a la edición americana de la Religionskritik Spinozas, apa-recida treinta años después de la primera edición del texto alemán y recono-cida en general como elemento esencial para la comprensión del recorrido... more
En el 'Prefacio' a la edición americana de la Religionskritik Spinozas, apa-recida treinta años después de la primera edición del texto alemán y recono-cida en general como elemento esencial para la comprensión del recorrido especulativo de Strauss 1 , se lee la siguiente indicación metodológica: «It is safer to undestand the low in the light of the high than the high in the light of the low. In doing the latter one necessarily distorts the high, whereas in doing the former one does not deprive the low of the freedom to reveal itself fully as what it is» 2 . Se trata de una afirmación que debe considerarse justamente la expresión de uno de los pilares teóricos del pensamiento straussiano, un aspecto de constante observación en el seno de su recorrido especulativo, cuyo significado podría reconstruirse así: la verdad, que está en lo alto, en una posi-ción de trascendencia respecto a la dimensión existencial del hombre, ilumina esta última dimensión al ofrecerle al hombre no s...
O texto busca reconstituir alguns momentos fundamentais da leitura negriana de Espinosa, mostrando como ela se presta a uma releitura da modernidade filosófica bem como abre-se para a reflexão política contemporânea. Por fim, são... more
O texto busca reconstituir alguns momentos fundamentais da leitura negriana de Espinosa, mostrando como ela se presta a uma releitura da modernidade filosófica bem como abre-se para a reflexão política contemporânea. Por fim, são apontados certos aspectos problemáticos da interpretação de Negri.
The aim of this article is to discuss how Spinoza’s Theological- Political Treatise and Political Treatise deal with the development of a free and pacific commonwealth, taking into account both a comparison with the irenic tradition of... more
The aim of this article is to discuss how Spinoza’s Theological- Political Treatise and Political Treatise deal with the development of a free and pacific commonwealth, taking into account both a comparison with the irenic tradition of Erasmus and the original position of Spinoza’s republicanism within the Dutch context of that period. To approach this issue, comparing Spinoza’s idea of security with the Hobbesian one can also be useful in order to demonstrate that security and freedom are not antithetical in Spinoza (differently from Hobbes) but rather support each other. Consequently, the role of peace and concord within the Political Treatise shall be considered the result of a collective self-emendation process of social interactions and political institutions. In this perspective, Spinoza’s concept of peace seems a very original attempt to build a free political community, where democratic institutions are both the cause and effect of pacific (i.e., rational and harmonious, alt...
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Abstract: The Freedom of the Jews. Anthropology, History and Politics in Spinoza’s Theological- Political Treatise. In his essay Exodus and Revolution, Michael Walzer writes: «One might usefully divide theorists of revolution and writers... more
Abstract: The Freedom of the Jews. Anthropology, History and Politics in Spinoza’s Theological-
Political Treatise. In his essay Exodus and Revolution, Michael Walzer writes:
«One might usefully divide theorists of revolution and writers about the Exodus into two
groups: those who believe that the liberation of the oppressed will always be [...] a gift of
God, or of history, or of the vanguard and those who believe that liberation, to some degree
at least, must be the work of the oppressed themselves». The historical reconstruction
of the birth of the Jewish theocracy that Spinoza theorizes in his Theological-Political
Treatise certainly fits into the second group, even though it has its own specific features.
Indeed, already earlier references to this biblical episode observe a gap between the
liberation of Jews from oppression and the establishment of an effective and concrete
collective freedom. In other words, freedom from slavery does not necessarily imply that
Jews can found republican institutions which alone ensures freedom and equality. For
Jews, no longer slaves though not yet free, the exodus in the desert represents then the
existential experience of passage. It is both a symbolic and material passage and consists
in the possibility of transforming “natural” freedom into a “political” freedom, which is
able to free one not only from external but also from internal chains, i.e. passions and superstition.
In this context, Moses is a mediator between God and the Jews, leading the
latter to hand over their natural right not to a mortal king but to the very same divinity. It
is a pact that, due to its original egalitarian nature, does not express the desire to escape
from the logic of human domination, establishing a res publica, an effective educational
project, in which religious rites and ceremonies shape citizens’ behavior and enable them
to build a community ruled by universal principles. Indeed, the institutional role of rituals
is grounded on human affective imagination, implying the active participation of the
whole community. Thus, through the historical reconstruction of the genesis of the Jewish
theocracy, Spinoza portrays a journey of liberation from the escape from external
slavery (the exodus) to the attempt at overcoming inner slavery.
Political Treatise. In his essay Exodus and Revolution, Michael Walzer writes:
«One might usefully divide theorists of revolution and writers about the Exodus into two
groups: those who believe that the liberation of the oppressed will always be [...] a gift of
God, or of history, or of the vanguard and those who believe that liberation, to some degree
at least, must be the work of the oppressed themselves». The historical reconstruction
of the birth of the Jewish theocracy that Spinoza theorizes in his Theological-Political
Treatise certainly fits into the second group, even though it has its own specific features.
Indeed, already earlier references to this biblical episode observe a gap between the
liberation of Jews from oppression and the establishment of an effective and concrete
collective freedom. In other words, freedom from slavery does not necessarily imply that
Jews can found republican institutions which alone ensures freedom and equality. For
Jews, no longer slaves though not yet free, the exodus in the desert represents then the
existential experience of passage. It is both a symbolic and material passage and consists
in the possibility of transforming “natural” freedom into a “political” freedom, which is
able to free one not only from external but also from internal chains, i.e. passions and superstition.
In this context, Moses is a mediator between God and the Jews, leading the
latter to hand over their natural right not to a mortal king but to the very same divinity. It
is a pact that, due to its original egalitarian nature, does not express the desire to escape
from the logic of human domination, establishing a res publica, an effective educational
project, in which religious rites and ceremonies shape citizens’ behavior and enable them
to build a community ruled by universal principles. Indeed, the institutional role of rituals
is grounded on human affective imagination, implying the active participation of the
whole community. Thus, through the historical reconstruction of the genesis of the Jewish
theocracy, Spinoza portrays a journey of liberation from the escape from external
slavery (the exodus) to the attempt at overcoming inner slavery.
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RESUMO: O período das guerras religiosas na França no decorrer do Século XVI marca uma passagem decisiva para a construção de uma nova relação entre religião e política, que se tornará hegemônica no decorrer da idade moderna, e que, no... more
RESUMO: O período das guerras religiosas na França no decorrer do Século XVI marca uma passagem decisiva para a construção de uma nova relação entre religião e política, que se tornará hegemônica no decorrer da idade moderna, e que, no entanto, nos dias de hoje, mostra os seus limites e as suas contradições. Entretanto, na França da metade do Século XVI, dois pensadores, Étienne de La Boétie e Sébastien Castellion, pertencentes a dois lados diferentes, procuram encontrar uma solução para o conflito que não passe nem pela supressão violenta da outra parte, nem pela despolitização do fenômeno religioso. Dos dois escritos feitos antes do início da guerra, A Mémoire sur la pacification des troubles, de La Boétie, e o Conseil à la France désolée, de Castellion, emerge uma concepção da religião liberta de qualquer limitação dogmática e, de outro modo, entendida como espaço de cooperação entre os homens de boa vontade. Esta tentativa de reconstruir o universalismo religioso através da potência emancipadora da linguagem e de uma prática comum permanecerá minoritária na história da primeira modernidade. Porém, é capaz de oferecer à nossa contemporaneidade um importante elemento de reflexão para uma época que está vivendo a falência do projeto liberal e o retorno ao fundamentalismo teológico-político.
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The entire work of Frantz Fanon is traversed by a theoretical and political critique of the method of the humanities and social sciences, accused of legitimizing European colonial rule. The struggle for the liberation of colonized peoples... more
The entire work of Frantz Fanon is traversed by a theoretical and political critique of the method of the humanities and social sciences, accused of legitimizing European colonial rule. The struggle for the liberation of colonized peoples is thus intertwined with the construction of a new political conceptuality, based on the "direct protagonism" of the damned of the earth. Through the material and symbolic-linguistic mobilization generated by the struggle, the people take on the task of "inventing" a nation through built on new collective behaviors and institutions. In particular, it is the very composition of the people that acquires different characteristics from the sovereign people of the modern Western political tradition: rejecting any unitary and homogenizing obsession, the people of the damned of the earth appear to be crossed by heterogeneous subjects, who nevertheless find ways of acting in common in order to constitute a free nation.
A B S T R A C T Il presente articolo affronta il carattere perturbante del Discorso della servitù volontaria di Étienne de La Boétie all'interno del contesto storico in cui è stato composto, in particolare se confrontato con i pamphlet... more
A B S T R A C T Il presente articolo affronta il carattere perturbante del Discorso della servitù volontaria di Étienne de La Boétie all'interno del contesto storico in cui è stato composto, in particolare se confrontato con i pamphlet anti-tirannici pubblicati nella Francia di metà Cinquecento. Il Discorso può essere letto come una sorta di critica " prima del tempo " della teoria moderna della sovranità, dal momento che esso mette in relazione la genesi del potere monarchico con la presenza in ogni individuo di un desiderio di identificarsi con " il nome dell'Uno ". D'altra parte, questo processo di identificazione allucinatoria con un " padrone " , al quale l'individuo sacrifica la propria singolarità, trova una resi-stenza nella capacità del linguaggio umano di costruire una rete di cooperazione tra gli uomini che spezza qualsiasi identità chiusa e inerte tra il singolo e il potere. Di conseguenza, la libertà non può essere intesa come una proprietà stabile e naturale di ciascun individuo, bensì come un processo ininterrotto e rischioso di emancipazione collettiva. The article takes into account the exceptionality of Étienne de La Boétie's Discourse on Voluntary Servitude sur la servitude volontaire within its historical context, when compared to other anti-tyrannical essays published in Sixteenth-Century France. The Discourse can be read as a sort of anachronistic criticism of the modern theory of sovereignty, since it connects the birth of a monar-chical power with the presence in every man of a desire to be identified with " the name of the One ". However, this process of hallucinatory identification with a " master " , to whom the individual sacrifices his own singularity, can be fought by the capacity of human language to build a net of cooperation among men, which overthrows any close and static identity between individuals and power. Thus freedom appears to be not a natural and stable possess, but rather an uninterrupted and risky process of collective emancipation.
Research Interests:
Quelle connessioni tra teoria e politica connessioniprecarie.org/2021/02/27/quelle-connessioni-tra-teoria-e-politica/ di STEFANO VISENTIN-da «Il Manifesto» del 27 febbraio 2021 «Noi conosciamo solo un'unica scienza, la scienza della... more
Quelle connessioni tra teoria e politica connessioniprecarie.org/2021/02/27/quelle-connessioni-tra-teoria-e-politica/ di STEFANO VISENTIN-da «Il Manifesto» del 27 febbraio 2021 «Noi conosciamo solo un'unica scienza, la scienza della storia»: questa affermazione che compare nell'Ideologia tedesca (1843) esprime un intento programmatico al quale Marx ed Engels resteranno fedeli, pur declinandolo in modalità differenti, nell'intero corso della loro vita. Tale fedeltà è rintracciabile anche nel ricchissimo volume Global Marx. Storia e critica del movimento sociale nel mercato mondiale, curato da Matteo Battistini, Eleonora Cappuccilli e Maurizio Ricciardi (Meltemi, 2020, pp. 379) e dedicato collettivamente alla memoria di Benedetto Vecchi. I saggi qui raccolti, esito di un lungo lavoro seminariale condotto presso l'Università di Bologna, sviluppano due elementi fondamentali impliciti nella citazione marxiana: l'importanza della dimensione storico-temporale come lente attraverso la quale osservare l'articolazione spaziale del capitale, e il carattere profondamente innovativo della scienza marxiana, alla costante ricerca di «connessioni globali che vanno oltre la singola rivendicazione e il singolo territorio», e che intrecciano analisi teorica e progettualità politica. Marx ed Engels aprono così la strada per la costruzione di un metodo storico che definisce le condizioni di possibilità di una conoscenza di parte che rompe con qualsiasi ipotesi di un sapere neutrale, ponendo le basi per un agire collettivo e organizzato dentro e contro l'espansione globale del capitale. I saggi si strutturano attorno a una serie di operatori semantici: linguaggi disciplinari (il diritto, la storia, l'economia, la tecnologia), spazi politici (