Kant & neo-Kantianism

in "Rivista Internazionale di Filosofia del diritto", 2/2021.

ABSTRACT: Definisco “normativismo trascendentale” la concezione per la quale le norme giuridiche non sono oggetto di una conoscenza possibile, ma sono ciò attraverso cui è possibile una conoscenza giuridica. Questa concezione – che è certamente di ispirazione kantiana e, per questo tramite, recupera anche alcuni spunti dal pensiero di Kelsen e di quello di Amedeo Conte – implica che le norme svolgano la funzione trascendentale di rendere possibile l’esperienza di ciò su cui esse vertono.

The significance of the German philosopher and social thinker, Georg Simmel (1858–1918), is only now being recognised by intellectual historians. Through penetrating readings of Simmel's thought, taken as a series of reflections on the essence of modernity and modern civilisation, Efraim Podoksik places his ideas within the context of intellectual life in Germany, and especially Berlin, under the Kaiserreich. Modernity, characterised by the growing differentiation and fragmentation of culture and society, was a fundamental issue during Simmel's life, underpinning central intellectual debates in Imperial Germany. Simmel's thought is depicted here as an attempt at transforming the complexity of these debates into a coherent worldview that can serve as an effective guide to understanding their main parameters. Paying particular attention to the genealogy and usage of the concepts of Bildung, culture and civilisation in Germany, this study offers contextual analyses of Simmel's philosophies of culture, society, art, religion and the feminine, as well as his interpretations of Dante, Kant, Nietzsche, Schopenhauer, Goethe and Rembrandt.

Die Frage ‚Phänomenologie oder Kritizismus?‘ als Frage nach dem Profil der Philosophie wurde nicht zuletzt durch Rudolf Zocher (1932) und Eugen Fink (1933) in Angriff genommen. Inwiefern ist Finks Auseinandersetzung mit dem Kritizismus ertragreich und inwiefern wird Zochers Kritik der Phänomenologie durch Finks Replik aus den Angeln gehoben? Es stellt sich nicht nur heraus, daß es Finks Grenzziehung zwischen Kritizismus und Phänomenologie an zureichender Bestimmtheit mangelt, sondern auch, daß er auf Zochers Kernargument nur unzureichend eingeht. Das durch die Geschicke der Zeit unterbrochene Gespräch über die aufgeworfene Frage sollte mit erhöhter Intensität fortgesetzt werden. Zochers Studie verdiente dabei besondere Beachtung.

En este artículo expongo cómo la filosofía trascendental
kantiana utiliza la figura de las analogías de la experiencia como una
forma de interpretación normativa y pragmática de las condiciones a
priori del conocimiento. Dichas condiciones, no sólo se manifiestan en
la constitución de nuestros juicios sintéticos acerca de los fenómenos
empíricos; sino que también posibilitan la construcción de las ciencias
naturales mismas, como la Física. Al final de esta exposición señalo
que esta interpretación normativa y pragmática es esencial para la
filosofía trascendental en tanto, que sólo así, es posible la
fundamentación metafísica de las leyes newtonianas.

Auf die Frage »Was ist Wahrnehmung und welche Rolle spielt sie für die Objektivität der Erfahrung?« hätte Ernst Cassirer vermutlich schlicht geantwortet: »Wahrnehmung ist eine erste Form objektiver Erfahrung.« Damit stünden wir bereits mitten im Zentrum von Cassirers Hauptwerk. Tobias Endres macht es sich in dieser Studie zur Aufgabe, Cassirers Philosophie der symbolischen Formen einer Neu- und Gesamtinterpretation zu unterziehen und sie als eine Phänomenologie der Wahrnehmung auszulegen. In Auseinandersetzung mit klassischen und gegenwärtigen Wahrnehmungstheorien wie der Sinnesdatentheorie, dem Disjunktivismus oder dem Enaktivismus gelingt es dem Autor, die Aktualität und Originalität solch einer phänomenologischen Wahrnehmungstheorie aufzuzeigen. Im Fokus stehen dabei einerseits bekannte, jedoch bislang nicht hinreichend bestimmte Topoi wie die Ausdruckswahrnehmung oder die Invariantentheorie, darüber hinaus aber auch die in der Forschung bislang ungekannte Kennzeichnung der Wahrnehmungsfunktion durch den Begriff der Elastizität, die Theorie der »Sinnenkreise« sowie die Charakterisierung der »Voll-Wahrnehmung« als Offenbarung eines holistischen Lebenszusammenhangs aus Cassirers Nachlasstexten. Am Schluss dieser Neuaneignung des Hauptwerks steht der Nachweis, dass der Zusammenhang von Wahrnehmung und Objektivität das zentrale Thema ist, das sich durch alle Schaffensphasen Cassirers hindurchzieht.

Friedrich Albert Lange was a German philosopher, political theorist, educator, and psychologist who outlined an objective psychology in the 1860s. This article shows how some of the most important worldviews of the nineteenth century (Kantianism, Marxism, and Darwinism) were combined creatively in his thought system. He was crucial in the development of neo-Kantianism and incorporated psycho-physiological research on sensation and perception in order to defend Kant’s epistemological idealism. Based on a critique of phrenology and philosophical psychology of his time, Lange developed a program of a psychology without a soul. He suggested that only those phenomena that can be observed and controlled should be studied, that psychology should focus on actions and speech, and that for each psychological event the corresponding physical or physiological processes should be identified. Lange opposed introspection and subjective accounts and promoted experiments and statistics. He also promoted Darwinism for psychology while developing a socialist progressive-democratic reading of Darwin in his social theory. The implications of socialist Darwinism on Lange’s conceptualization of race are discussed and his prominence in nineteenth century philosophy and psychology is summarized.

Dialectics of the fable
"The Matrix", A philosophical Machine
By Alain Badiou

“Nevertheless we must recognise that the three films have a problem in common, which is simply the fundamental problem of cognition: what is it that, from within our own capacity to know testifies that is indeed the real that is at stake in our cognition?”(Badiou, 2004)

How do these 3 movies ("The Matrix", "Cube","eXistenZ") philosophically distinguish what is real and what's not?

მივიდა იესო მათთან და უთხრა: „მოცემული მაქვს
მთელი ხელმწიფება ზეცასა და მიწაზე. ახლა წადით
და მოიმოწაფეთ ყველა ხალხი, მონათლეთ ისინი
მამისა და ძისა და სულიწმიდის სახელით. ასწავლეთ
მათ ყოველივეს დაცვა, რაც მე გამცნეთ. აჰა, მე
თქვენთანა ვარ დღენიადაგ საუკუნის დასასრულამდე.
ამინ“
მათე (28, 18-20)

La tesi affronta il tema della veridicità dibattuto all’interno delle teorie morali dei filosofi Immanuel Kant e Benjamin Constant. Dopo aver analizzato la posizione di Kant, il quale afferma il divieto alla menzogna in quanto negazione della propria natura umana, si passa all’esposizione delle opinioni in merito di Constant, avverse al deontologismo e al formalismo della morale kantiana, e alla loro successiva confutazione da parte di Kant. Infine, si ricerca una possibile soluzione alle lacune del pensiero kantiano nell’idealismo critico di Hermann Cohen.
La fondazione razionale dell’etica operata da Kant, avente come base la libertà delle scelte individuali e come meta il perfetto adeguamento delle proprie intenzioni al dovere incondizionato della legge morale, si qualifica come unica difesa dell’idea di umanità, abbandonata, però, perlomeno nelle sue premesse teoriche, dal postmoderno, che rifiuta i concetti di “soggetto morale” e di “razionalità” nel suo uso critico, come intesa da Kant.

Drawing on the often-overlooked transcendental philosophy of consciousness developed by Ernst Cassirer, I argue that the debate between contemporary realists and illusionists about consciousness is misconceived and misses the most interesting feature of the problem of consciousness - namely, that the explanandum, consciousness, has a transcendental status in virtue of being the condition for the intelligibility of particulars. I argue that this shows that consciousness is neither an introspectible datum, as qualia realists (like Chalmers and Nagel) suppose that it is. Moreover, I argue that it shows that it is not a theoretical posit, as illusionists, like Dennett, Frankish and Blackmore argue that it is, either. Instead, what makes consciousness escape our dominant patterns of explanation is that consciousness is neither datum, nor posit, but is instead the general foundation of sense-making. Ultimately, I argue that only once we rethink the logic of explanation in the light of the transcendental status of consciousness can we make progress in our efforts to find a way to naturalize conscious experience without thereby distorting its very meaning, and without undercutting the epistemic basis we must stand on in our efforts to make sense of anything at all.

依據林鎮國的說法，天台智顗的哲學理論是透過禪修的實踐，藉以發現實相 的真理。就存有論 來說，真理存在於方法之前；但就經驗上來說，真理必須透過方法來開顯。 在智顗具有創造性詮釋和實踐性辯證意義下的「三諦」、「三觀」以及「三智」，存在著「三諦」作為「三觀」的對境， 而在覺悟經驗所生產出的果「三智」之相對關係。事實上，從智顗的文本中關於「三觀」或「三諦」的論述是充滿辯證性、實踐性、認識論以及動態的方法論意義的。此外，吳汝鈞在對天台宗的判釋中，將天台判教為為佛性圓覺， 這種圓覺具有一種背反(Antinomie)的性格，也就是存有論上的交纏、並存、無法分開的極端矛盾關係。在這種處於存有論的對等性之二元相待(duality)背反性格，有賴於主體透過內在的主體性─佛性，來克服與超升，達到一種絕對的、無對的最高主體性─佛性圓覺。在他的觀點裡，如此的圓覺超越了龍樹(Ngrjuna)主要著作《中論》關於諸法在因緣生滅過程的靜態覺照，而是一種包含認識論的(epistemological)、存有論的與功夫論的動態覺照和實踐。
    本文將重點放在探討智顗如何創造性的詮釋龍樹主要著作《中論》文本中的詩頌，以建構其「一心三觀」與「三諦圓融」之思想。事實上，這種創造性的詮釋不僅將龍樹文本中偏向靜態的諸法因緣生滅之存有學，賦予動態、辯證意味的認識論與實踐哲學。此外，龍樹在論證方法學上常用透過歸謬法 所達成的雙重否定(double ne gative)語言策略─「雙非」或「雙遮」，在被天台智顗借用置入其學說系統之下，成為具有辯證性、動態性、與同時性的實踐哲學、認識論、功夫論的「雙照雙遮」，並以「中道佛性」作為超越主客對立的能動性基礎達致最高主體性。

One aim of moral education is to help society progress from morally imperfect conventions towards more perfect ones. According to a popular view, reflecting judgment is the vehicle of this progress. In this paper, I argue that although reflection is important, it is not enough; moral development also requires practical synthesis. Moral development take place by securing new connections – conceptual, affective, volitional, behavioural – that bring thoughts, feelings, motivations and actions into alignment with higher reason, to instantiate respect for all who are ends in themselves. Constructing parallels from Kant’s theoretical philosophy, I identify three kinds of synthesis that are central to moral practice. If I am right, then a key task for moral education is to support the development of these capacities of practical synthesis.

Here I bewail the slapdash and confusing way in which philosophers bandy about the word ‘incoherent’ (and ‘incoherence’ and ‘incoherently’).  To some it appears to mean: inconsistent; to others: pragmatically self-defeating; and to yet others: nonsensical, i.e. meaningless.  And often one is left guessing.

The phenomenon of sacrifice was a major problem in nineteenth century social thought about religion, for a variety of reasons. These surfaced in a spectacular way in a German trial in which the most prominent Jewish philosopher of the century, the neo-Kantian Hermann Cohen, was asked to be an expert witness. The text he produced on the nature of Judaism was widely circulated and influential. It presents what can be taken as the neo-Kantian approach to understanding ritual. But it also reveals the ways in which neo-Kantianism avoided becoming relativistic social science. In this case it came to the edge, and stopped. Cohen’s account is compared to the similar, but “empirical,” account of the same material in Mauss and Hubert, which completed the transition.

É inegável a importância da Teoria do Direito, de Hans
Kelsen, para a tradição jurídica. Sua construção teórica abriu novos
caminhos ao estudo do Direito ainda no início do século XX. E
por mais que o Mestre de Viena tenha sido excomungado da
Filosofia do Direito no pós-II Guerra, seu exemplo de vida,
pessoal e acadêmica, ainda inspira os juristas contemporâneos e
suas Teses ainda pairam nos estudos jurídicos atuais, mesmo que,
muitas vezes, de maneira silenciosa. Kelsen ainda é considerado
um dos maiores juristas dos últimos tempos, e sua doutrina pura
do Direito permanece como um desafio para a Filosofia jurídica
neste início do século XXI. A busca pela pureza metodológica, pela
objetividade, pelo rigor científico e, no campo político, pela paz
social e pelo respeito às minorias, são os elementos que
caracterizam e consagram a Teoria kelseniana do Direito. Sendo
assim, iniciar uma pesquisa sobre as Teses da doutrina pura do
Direito é, ao mesmo tempo, arriscar-se pelas veredas de um
pensamento complexo, que exige a devida apropriação de certa
tradição jurídica e também filosófica, mas que, por outro lado, é do
mesmo modo uma tarefa instigante, desafiadora e totalmente atual.
Este trabalho propõe-se, portanto, a enveredar pelo
complexo aparato teórico kelseniano. Contudo, cientes da
impossibilidade de se tratar amplamente de toda a obra de Kelsen
em um simples trabalho de dissertação de mestrado como este,
nossos esforços aqui se centralizarão nas questões epistemológicas
da sua Teoria jurídica. Deste modo, não faz parte de nossas
preocupações investigativas estudarmos a fundo a Teoria Geral do
Direito, de Kelsen, e suas modificações sofridas ao longo de sua
bibliografia. É claro que certos elementos mais específicos da
Teoria de Kelsen serão apresentados, porém de maneira mais
secundária, pois é nossa pretensão, conforme diz o subtítulo deste
trabalho, investigar, principalmente, os fundamentos filosóficos do
processo de autonomização epistemológica de sua Ciência do
Direito. Procuraremos saber sobre quais fundamentos foram
construídas as Teses de Kelsen nesta sua busca por fazer da Ciência
16 | A CIÊNCIA DO DIREITO COMO UMA CIÊNCIA HUMANA
do Direito uma Ciência não-natural, e, por isto, epistemológica e
metodologicamente autônoma. Não estamos falando de outra
coisa aqui senão sobre a tentativa de Kelsen de fazer da Ciência do
Direito uma Ciência Humana.
Iniciaremos este trabalho inspirados pela reconstrução
hermenêutica, de Martin Heidegger, em seu Prolegômenos à história do
conceito de tempo (GA 20), escrito no semestre do verão de 1925.
Neste texto, Heidegger traçou a situação da Filosofia e das Ciências
na segunda metade do século XIX, com o objetivo de reconstruir
o ambiente em que surgiu o movimento fenomenológico liderado
por Edmund Husserl. Apesar do tema do surgimento da
Fenomenologia ocupar uma posição central na mencionada
preleção, o presente trabalho restringir-se-á a apenas seguir o
“caminho” histórico-filosófico reconstruído por Heidegger acerca
da fundamentação filosófica das Ciências Humanas desde o
Positivismo até o Neokantismo. Isto explica o motivo pelo qual
nós dedicaremos a maior parte desta dissertação na tarefa de expor
as três Filosofias mais rigorosamente preocupadas com a
fundamentação filosófica das Ciências Humanas durante este
período dos oitocentos, quais sejam: 1) o Positivismo Filosófico,
de August Comte e de John Stuart Mill; 2) a Filosofia de Dilthey; e
3) o movimento do Neokantismo, que, neste trabalho, foi
desmembrado em dois Capítulos para melhor explicarmos as sua
duas Escolas centrais: a de Marburg e a de Baden. Deste modo,
com a apresentação sobre este “debate do século XIX”, estaremos
prontos para, em seguida, compreender e apresentar melhor a
Teoria do Direito de Kelsen

Современная философия так богата идеями, направлениями и имена- ми, что написать ее историю почти невозможно. Но Михаил Ми- наков попытался сделать невозможное. Его «История опыта» — это почти детективная, и при этом совершенно академическая, история того, как рождалась современная философская мысль. Минаков прослеживает это рождение на примере эволюции по- нятия опыта. Помещая проблему в центр споров мыслителей по- следних двух столетий, автор показывает, как она разворачива- ется в поисках Канта и Гегеля и ведет за собой философский по- иск в ХIX–XXI веках. Михаил Минаков описывает то, как филосо- фы приобретали «опыт опыта» в неокантианстве, прагматизме, феноменологии и герменевтике, разъясняет базовые положения учений Канта, Гегеля, Когена, Кассирера, Хайдеггера, Гадамера, Беньямина, Батая и Фуко.
Данная книга — настоящая энциклопедия современной философии. «История опыта» рассчитана на ученых, преподавателей и сту- дентов, а также всех, кто хочет разобраться с философскими по- исками нашего времени.

This article explores epistemological bases for debates over the nature of archival research and practice, and argues that the lens of historical epistemology helps us best understand the critiques of the so-called "archival turn" as well as continued interest in archives among the public. Close reading of the rise of "scientific" history in the nineteenth century and modern archival practice, as articulated in early twentieth-century archival manuals, offers a new theorization of principles like provenance, respect des fonds, and custody, as well as historians' "archive stories," as part of an overarching though usually unspoken epistemology of archives rooted in intellectual project of the German philosopher Wilhelm Dilthey to create an epistemological foundation of the human sciences. Following this line of inquiry, it suggests that we can reconceptualize the rise of archival research, the development of the modern archival profession, and the critiques of these trends through the so-called "archival turn" and the post-custodial era of archival practice as shifts that were not just methodological in character but also epistemological. Ultimately, approaching the history of archives through the framework of epistemology helps us make sense of new critiques and continued interest in archives. Despite a growing chorus of acknowledgement of archives' constructed nature, the instinct that documents provide access to the past with some kind of evidentiary value leads toward the value imbued into archives by professionals and the public alike and their continual contestation.

Augustana-Hochschule Neuendettelsau | Forum Religionsphilosophie
Waldstr. 11 | 91564 Neuendettelsau | 23.-25.03.2022

Kaum ein Thema hat die Gemüter in der klassischen deutschen Philosophie so sehr bewegt wie die Religion. Hinter die erschütternden Erkenntnisse des ›Alleszermalmers‹ aus Königsberg, Kant, so das bekannte Epitheton Mendelssohns, führte für Fich-te, Schleiermacher, Schelling und Hegel kein Weg zurück. Also traten die großen und ganz großen Denker der ›idealistischen‹ Epoche auf getrennten und doch vielfach parallel verlaufenden Pfaden die Flucht nach vorne an, um der Religion weiterhin einen Platz auf der Landkarte des Geistes zu sichern. Die alte Gleichung von Religion und Gottesgedanke ging nicht mehr auf. Stattdessen musste ebenso dem Bewusstsein vom Göttlichen eine mehr oder weniger ausgezeichnete Stellung eingeräumt werden, sollte das Kind ›Religion‹ nicht vollends mit dem Bade ausgeschüttet werden. Fichte suchte das Göttliche auf dem Feld der Sitt-lichkeit, was ihm bekanntermaßen den Vorwurf des Atheismus bescherte. Schleiermacher erstieg als Redner über die Religion das (literarische) Podium, um das Gefühl als eigentlichen Ort des Gottesbe-wusstseins zu postulieren. Der jugendlich-geniali-sche Schelling suchte das Absolute in der Natur und Kunst, bevor er dessen Offenbarung in den Mythologien des Christentums ausmachte. Und Hegel trat angesichts der Gefahr für das Wissen um die absolute Religion entschlossen die ›Flucht in den Begriff‹ an, wobei ihm Zufluchtsort und verlo-rene Heimat nicht immer gleichrangig erschienen. Die großen Systementwürfe des Idealismus drehen sich in immer neuen Varianten um die Religion und entwickelten dabei eine enorme Wirkung, die zu einem lebhaften Weiterdenken, zu vielfältigen Transformationen, weitreichenden Assimilationen und heftigen Rejektionen führte. Darin wurzelt bis heute ihre Bedeutung für alle akademischen Fä-cher, die sich aus unterschiedlichen Perspektiven dem Phänomen des religiösen Menschen zuwenden wie Religionsphilosophie, Theologie, Soziologie oder die Kulturwissenschaften. Die Tagung erkundet die Topologie des Nachden-kens über die Religion in der Klassischen deutschen Philosophie in seiner ganzen Bandbreite. Ebenso steht die Rezeption der ›idealistischen‹ Religions-theorien im 20. und 21. Jahrhundert auf dem Pro-gramm. Grundsätzlich aber bestimmen-wie in den vergangenen Tagungen-die Vorschläge der Beiträger*innen die Ausrichtung des Programms. Die Tagung wird an der Augustana-Hochschule Neuendettelsau stattfinden. Die Hochschule hat ei-gene Möglichkeiten zur Übernachtung, die sehr günstig sind; es können im Ort auch andere preis-werte Übernachtungsmöglichkeiten bereitgestellt werden. In Einzelfällen kann ein Zuschuss zu den Reisekosten gewährt werden. Insgesamt hängt die Tagung natürlich davon ab, wie sich die Corona-Pandemie entwickelt. An oberster Stelle steht bei der Hochschule und den Organisatoren die Ge-sundheit der Teilnehmer*innen. Sollte es Ein-schränkungen der Teilnehmer*innenzahl geben, sollte es zu Restriktionen bei der Unterbringung kommen oder gar ein Lockdown verhängt werden, behalten wir uns vor, die Tagung abzusagen, die Teilnehmer*innenzahl zu reduzieren usw. Wir bitten was zur Zeit ja selbstverständlich ist-, diese Umstände bei einer möglichen Reiseplanung und-buchung zu berücksichtigen. Interessent*innen werden gebeten, bis Ende November 2020 einen Vortragstitel nebst einigen aus-sagekräftigen Zeilen zu ihrem Vortragsvorhaben an die unten angegebene Email-Adresse zu senden. Die Vorträge sollten die Länge von 30 Minuten nicht überschreiten.

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

The World as Will and Representation is the major achievement of Schopenhauer’s life, and the backbone of his intellectual career. In 1844 he published a revised and extended edition of it, and now added a whole second volume of ‘supplementary’ essays. It is this second volume, even longer than the first, that we have here in translation. In 1859, the year before he died, Schopenhauer revised both volumes for a final time, making many further additions.

A ‘human economy’ places living people at the centre of economic theory and practice. We must also think of humanity as a whole, since making a viable world society is an urgent necessity. This entails learning how to combine small-scale humanism with large-scale bureaucracy. How to rethink the world? The anti-colonial revolution of the last century offers rich material. Its leading intellectuals persuaded the masses to fight for a post-racial society. I consider here the visions of some Pan-Africanists and Gandhi. Connecting people to the project of remaking world society requires us to reassess the relationship between religion and economy. Mobilising solidarity, belief, and hope is the task of religion more than political science.

En réactualisant la question de la présence du platonisme dans les écrits de jeunesse de Heidegger (1919-1929), cet ouvrage comble une lacune importante dans les recherches heideggériennes, qui, jusqu’à présent, ont surtout souligné son anti-platonisme. L’auteur défend au contraire la thèse selon laquelle le rôle de la critique heideggérienne du platonisme est de préparer une réappropriation originale de Platon.
Dans un premier temps, il se penche sur la déconstruction heideggé-rienne des formes modernes du platonisme, que Heidegger appelle «platonisme tout à fait banal» à cause de leur caractère ahistorial, théorique et formel. Il met ensuite en lumière l’influence structurelle de la République de Platon sur l’ontologie fondamentale de Etre et Temps. Mais au Bien que Platon introduit dans l’allégorie, Heidegger substitue la temporalité comme horizon ultime du sens de l’être. Finalement, l’étude met en relief une présupposition latente dans l’œuvre de Heidegger selon laquelle le Sophiste et le Théétète contiennent en germe les idées principales de l’analytique existentiale et de l’ontologie fondamentale.
La réappropriation heideggérienne de Platon consiste ainsi dans le passage d’un platonisme théorique à un platonisme pratico-existential.

O Estado de Direito expressa a etapa de decadência do absolutismo
teológico-monárquico e representa o legítimo exercício do poder pós-metafísico no Ocidente; estabelecido fora da ordem de transcendência “espiritual”, que se construiu a partir da Modernidade, sua forma universal enquanto ente que se constitui pela legalidade imanente (histórica e antropocêntrica) perfez uma restrição a ordens religiosas e metafísicas e suas pretensões de legitimidade transcendentes à vontade humana livre. Kelsen e seu normativismo pressupuseram uma ética não axiológica como base da legitimação estatal.Todavia, seu modelo foi sociologicamente centralizador no Estado puro normativo, e
violento sem preocupação com a legitimidade, e o modelo de discurso político como debate de ideias proposto por
Kant como legitimidade do direito foi suplantado por uma ética relativista psicológica sem valores como forma aceitável de ideologia de fundamentação ético-jurídica. A ética racional de Kant liga o pressuposto da razão estatal à possibilidade de conflito político ordenado pela razão crítica e a possibilidade contratual. A ética kantiana funciona como diretiva da legitimidade; o acordo racional sobre o direito pode barrar o exercício violento do poder jurídico.