Alla pace del cimitero: la recezione settecentesca di «Zum ewigen Frieden» e le fonti nascoste di un <i>topos</i> kantiano

When it first appeared in 1795, Kant’s famous essay Zum ewigen Frieden was either taken for a fervent pacifist appeal or interpreted as a manifesto of revolu- tionary propaganda in support of republican France. From the very beginning, where the ambiguous introductory motto is prosaically exemplified by the gloomy sign on a Dutch inn (‘At the Perpetual Peace’), the essay actually seems more like a warning than an auspice. Influenced by G.W. Leibniz, for whom a “perpetual peace is only conceivable among the dead”, and in veiled disagreement with the French Jacobins, who advocated a peaceful thousand-year reign after a war to destroy all enemies, Kant in fact expresses his fear that the longed-for “perpetual peace” may be transformed into the “eternal peace” of the cemetery, and in a vast mass grave for humanity.

Il lato oscuro della ragione: sogno e follia in Kant, Hegel e Goya

Interest in dream and madness, conceived as the loss of a world shared with others, and the individual’s entry into a private world governed by a personal logic unrelated to the waking state and to common feeling, recurs in at least three of  Kant’s works: Essay on the Diseases of the Head, (1764), Dreams of a Spirit-Seer (1766), and Anthropology from a Pragmatic Point of View (1798). Hegel too, from an early age, showed a strong fascination and a precocious interest in psychopathological matters (states of altered consciousness, prophetic dreams, somnambulism, catalepsy, witchcraft etc.) to which he devoted intriguing reflections in various works from different periods: from the Berne Ms Philosophy of Subjective Spirit (1794/95) to the Phenomenology (1807), from the Philosophical Propaedeutics (1808ff.) to the Encyclopedia of the Philosophical Sciences (18303). Starting from the remarks of the two philosophers, this paper aims to underline the conceptual links between their thought and that of some renowned psychologists and psychiatrists of the 1800s-1900s (Pinel, Janet, Adler, James, Binswanger, Freud et al.). On the other hand, the paper also seeks to show – within the framework of an idea of reason dating back to Heraclitus (about 544/483 B.C.) – some murky motifs, not always adequately emphasized in the past, found in the figurative and literary works of the late 1700s (e.g. Fuseli’s The Nightmare, Coleridge’s The Rhyme of the Ancient Mariner, and, in particular, plate Nr. 43 of  the Caprichos by Goya, El sueño de la razón produce monstruos), where there emerges a «dark side» of psychic activity emblematically described as the cryptic relationship between dream and madness.&nbsp; &nbsp

Migrazioni. Responsabilità della filosofia e sfide globali. Atti del XXXIX Congresso Nazionale della Società filosofica Italiana

La filosofia è chiamata a svolgere un ruolo sempre più attivo nel definire le molteplici sfaccettature di una nuova responsabilità, che si colloca al punto d’intersezione di dilemmi cruciali, che investono l’etica, il diritto, la politica, la tecnica, le neuroscienze, la comunicazione, le nuove realtà virtuali e le scienze dell’educazione, fondamentali per promuovere nelle giovani generazioni il senso dell’appartenenza e la consapevolezza di essere inseriti in un sistema di regole fondato sulla tutela e sul riconoscimento di diritti e di doveri. Solamente l’educazione alla convivenza, alla comprensione dei valori dell’inclusione e dell’integrazione, e all’esercizio attivo della cittadinanza potrà, infatti, sviluppare una partecipazione autentica e responsabile – come individui e come cittadini – alla vita civile del proprio paese e dello spazio-mond