Anders e l'incompleto

This contribution aims at highlighting some fundamental motifs (reasons) of that particular philosophical anthropology which can be found in the works of G. Anders, who sets at the center of the analysis, with strong clarity, the figure of man as human being, who comes into the world as “incomplete” and “undetermined”: according to Anders this concretizes itself through the critical confrontation with the philosophical anthropology which becomes philosophy of the tekhne in A. Gehlen and with the Kafkian representation of an existence radically incomplete

Cartografie antropologiche: sui “profughi del tempo”

Focusing on the figure of cyborg, being an important concentration of fantasy and reality, could represent a good starting point when trying to think more deeply on the relationship between man and machine, which is an essential theme of the 20th century philosophy. The article suggest how cartographies of the overall reality of contemporary subjectivities can be developed and how the latest can hope with the transformation of their modalities based upon the introduction of the machine within 'living bodies'

Rigenerare il mostruoso. Un saggio

The article moves from the idea of monster as a “cultural predicate” referable to a wide linguistic and symbolic repertoire proper to the overall human history. In this perspective, particular attention is paid to the variegated viewpoints on monstrosity that, from the initial teratology of “natural” sign, develops into a teratology of a specifically “social” character. Hence the indication that, from a material standpoint, shows how the transformations of feeling, thinking, and acting related to nowadays work activities, make it possible to associate certain characteristics of monstrosity – clearly not conceivable only in negative terms – to new productive subjects and cooperating singularities.The article moves from the idea of monster as a “cultural predicate” referable to a wide linguistic and symbolic repertoire proper to the overall human history. In this perspective, particular attention is paid to the variegated viewpoints on monstrosity that, from the initial teratology of “natural” sign, develops into a teratology of a specifically “social” character. Hence the indication that, from a material standpoint, shows how the transformations of feeling, thinking, and acting related to nowadays work activities, make it possible to associate certain characteristics of monstrosity – clearly not conceivable only in negative terms – to new productive subjects and cooperating singularities