ALLE ORIGINI DELL’ARCHITETTURA SACRA: INTERPRETAZIONI DEL TEMPIO EGIZIO

Abstract italiano: Secondo l’interpretazione di Hegel gli edifici religiosi egiziani, e tra essi in particolare i templi, rappresentano l’inizio della storia dell’architettura, e con ciò di tutta la storia dell’arte.L’architettura religiosa egiziana ha un carattere simbolico, perché la sua forma cerca di rappresentare il contenuto spirituale senza esservi pienamente adeguata. Così il tempio egizio allude al divino con la sua intera struttura, ma non ha propriamente un interno, dedicato al culto dell’immagine del dio.L’egittologia contemporanea ha corretto Hegel su questo punto, perché in generale il tempio egizio aveva un interno che custodiva l’immagine della divinità. Tuttavia la tesi di Hegel rimane paradossalmente valida per un caso particolare dell’esperienza egiziana, che egli non poteva conoscere: nella religione monoteista di Amarna il tempio del dio solare Aton non ha immagini e non ha un centro, perché il divino è presente dappertutto, come la luce del sole, che illumina egualmente ogni parte del tempio..Parole chiave: Egitto; architettura; tempio; simbolo; immagine

Domino alkylation-cyclization reaction of propargyl bromides with thioureas/thiopyrimidinones: A new facile synthesis of 2-aminothiazoles and 5H-thiazolo[3,2-a]pyrimidin-5-ones

A new synthesis of 2-aminothiazoles and 5H-thiazolo[3,2-a]pyrimidin-5-ones was developed as a domino alkylation-cyclization reaction of propargyl bromides with thioureas and thio¬pyrimidinones, respectively. Domino reactions were performed under microwave irradiation leading to desired compounds in a few minutes and high yield

Hegel: il soggetto e l'assoluto

The relationship between the subject and the absolute is a central issue in Hegel's thought. His theory represents a fundamental contribution and a decisive reference point for the later philosophy. In the first part, the essay examines the development of the Hegelian thought up to the theory of absolute knowledge advanced in the Phenomenology of Spirit; in the second part, the paper provides an outline of the theory of the absolute proposed in the Science of Logic and suggests a way to rethink the Hegelian legacy from an hermeneutic perspectiv

RECONOCIMIENTO Y HOSPITALIDAD

An increasing interest for the theme of recognition and of intersubjective relationships has been registered in the last decades. In this frame a new interest for Hegel’s theory of recognition has also been developed. This new interest focuses mostly only on the figure of struggle for recognition in the Phenomenology of Spirit. Nevertheless, Hegel’s theory of recognition has a much wider structure: it is not limited to this conflictual moment, but also connects to the themes of forgiveness and of love. That’s why it also offers the premise for a discussion of the theme of hospitality. The connection between recognition and hospitality has been emphasized by Paul Ricoeur in his last writings, dedicated to the theme of translation and to the different courses of recognition.En las últimas décadas ha habido un creciente interés en el tema del reconocimiento y de las relaciones intersubjetivas. En este contexto, también se ha desarrollado un nuevo enfoque en la teoría hegeliana del reconocimiento. Esta atención se centra principalmente en la figura de la lucha por el reconocimiento de la Fenomenología del espíritu. Sin embargo, la teoría hegeliana del reconocimiento tiene un diseño mucho más amplio: no se limita a este momento conflictivo, sino que también está relacionado con los temas del perdón y del amor. Por lo tanto, ofrece la premisa para una discusión sobre el tema de la hospitalidad. El vínculo entre reconocimiento y hospitalidad fue desarrollado por Ricoeur en sus últimos escritos, dedicados al tema de la traducción y los diferentes caminos del reconocimiento

La filosofia del dialogo di Guido Calogero

Centred around the topic of dialogue, the philosophical position which Guido Calogero (1904-1986) came to hold at the beginning of the 1950s, and developed in his subsequent studies, establishes a complex relationship with the philosophical research from the years before, interested in the historical origins of the logical and gnoseological problems in ancient thought and their necessary dissolution in contemporary idealism. This work highlights how these bonds condition the formulation of the dialogic principle, despite the philosopher's intention to assert its speculative autonomy; but it also shows, at the same time, how this renewed ethical criterion enriches Calogero's position, opening it to developments that contemporary reflection can acquire and investigate further

Italianità aperta. Capitini e il commissariamento dell'Università per Stranieri

ItPochi giorni dopo la liberazione di Perugia da parte delle truppe Alleate, il Prefetto Reggente Luigi Peano nominò Aldo Capitini Commissario straordinario dell'Università per Stranieri. Convinto che l'ateneo, malgrado le compromissioni con il fascismo, avesse saputo portare avanti anche iniziative culturali di valore e costruito una comunità internazionale di studenti, Capitini si oppose alle ipotesi di accorpamento all'Università per gli Studi e delineò un progetto di riforma, che poté attuare solo parzialmente ma che lasciò un'importante eredità nella storia dell'istituto. Il suo obiettivo non era solo il superamento dell'impianto nazionalistico della precedente gestione, ma quello di promuovere una riflessione critica sulla cultura italiana che consentisse di comprendere quale contributo essa potesse offrire ai processi di internazionalizzazione individuati da Capitini fin dagli anni Trenta ed entrati, con la fine del conflitto, in una fase di intenso sviluppo.EnA few days after the city of Perugia was liberated by the Allied troupes, Prefetto Reggente Luigi Peano appointed Aldo Capitini Commissario straordinario of Perugia's Università per Stranieri (University for Foreigners). Capitini had opposed the proposal to merge the University of Perugia and the Università per Stranieri on the basis of his conviction that this latter had been able to develop valuable cultural initiatives and had built an international community of students. In his capacity of Commissioner of Perugia's Università degli Stranieri, Capitini conceived a project to reform the institute, which he was only partially able to implement, and left an important legacy in its history. Not only Capitini worked to overcome the nationalistic framework which had characterised the agenda of the former management of the Università per Stranieri, he also promoted through the institute a critical reflection on the Italian culture. This work was mainly aimed at understanding how the Italian culture could contribute to processes of internationalisation, which Capitini had identified already in the 1930s but were entering a crucial phase of development at the end of the second World War

Hegelio Dvasios fenomenologijos genezė ir reikšmė

In this paper, I first of all present the evolution of the young Hegel’s thought. The reflection on the divisions and tensions of modern society and culture motivates him to raise the question about a possible reconciliation, and to research a principle that is able to ground this reconciliation itself. That’s how the theory of the Absolute is born, and on this basis Hegel later develops the project of his Phenomenology of Spirit. The main topic of this work is the path through which common conscience elevates itself to the absolute knowledge by going through the different steps of experience. In the last part of the paper, I describe more generally the meaning of the notion of “spirit” in Hegel’s later thought and the legacy it left.Straipsnyje gilinamasi į Georgo Wilhelmo Friedricho Hegelio mąstymo raidą pradedant ankstyvaisiais jo tekstais. Teigiama, kad Hegelio apmąstymai apie moderniosios visuomenės ir kultūros susiskaidymus ir įtampas paskatino jį kelti klausimą apie galimą jungimąsi ir ieškoti principo, galinčio šį jungimąsi pagrįsti. Taip gimsta Absoliuto teorija, taip pat šiuo pagrindu vėliau plėtojamas ir Dvasios fenomenologijos projektas. Šiame kūrinyje Hegelis kalba apie kelią, kurį, pereidama visus patirties laipsnius, privalo nueiti absoliutaus žinojimo siekianti sąmonė. Paskutinėje straipsnio dalyje susitelkiama prie dvasios sąvokos vėlyvajame Hegelio mąstyme ir jos reikšmės šiuolaikinei filosofijai

The Feast: sense and fullness in the experience of finite

The feast introduces an interruption in the flow of everyday life. Within the limits marked by such an interruption, a form of experience different from the ordinary takes place. The time of feast evokes and makes present the sacred time in which events that founded human society took place. In festivals, on one hand, one can grasp and represent the meaning that grounds human experience; on the other hand, a form of full life takes place. In the modern era, festivals lose their connection with the religious dimension, and such features fade away. Yet they do not disappear entirely. They are grasped in a fragmentary way, and this is enough to turn them into marks of resistance against the reduction of human experience to a purely utilitarian dimension

EL ESPIRITU EN SU RELACION CON LA VIDA Y LA NATURALEZA EN LA FILOSOFIA ALEMANA

espanolLa reflexion sobre el tema del espiritu atraviesa toda la historia de la cultura. Esta presente en el Islam, que retoma y desarrolla la herencia biblica utilizando la misma raiz que designa el espiritu en el idioma hebreo. En el antiguo Egipto, no hay una nocion analoga, pero es posible reconstruir la dimension de la espiritualidad, y tambien, de un modo mas rico en India y China. En el pensamiento occidental, se pueden indicar cuatro fases. En Israel y en Grecia, conectandolo con el fenomeno de la vida y reconocen el espiritu como fuerza. En una segunda fase, se vincula el espiritu con el fenomeno de la conciencia y la razon. En una tercera fase, Descartes presenta el espiritu como "una cosa que piensa". El camino posterior, que es tambien aquel en el que se mueve la investigacion contemporanea, no concibe el espiritu como una cosa, sino como una dimension de la experiencia. EnglishThe reflection on the theme of the spirit crosses the entire history of culture. It is present in Islam, which takes up and develops the biblical inheritance using the same root that designates the spirit in the Hebrew language. In ancient Egypt, there is no analogous notion, but it is possible to reconstruct the dimension of spirituality, and also, in a richer way in India and China. In Western thought, four phases can be indicated. In Israel and in Greece, connecting it with the phenomenon of life and recognize the spirit as a force. In a second phase, the spirit is linked to the phenomenon of cons-ciousness and reason. In a third phase, Descartes presents the spirit as "a thing that thinks". The later path, which is also the one in which contem-porary research moves, does not conceive of the spirit as a thing, but as a dimension of experienc