Reconfigures classic aesthetic concepts in relation to the novelty introduced by virtual bodies.

The problem of aesthetic experience in a virtual environment could be reformulated as: what can we learn about aesthetics from the perspective of ‘aesthetic experience in virtual environments’, given the specific nature of such an environment? The discourse goes in circles, because it is always from theories elaborated in the field of the so-called ‘real’ that we develop the difference, but it is a process typically philosophical, that, on the other hand, can make sense only if it can be shown (...) that the virtual is an existent being that has an ontological structure of its own. The ontology of this strange object–event, and of its relationship to space–time, must therefore be addressed: what are the conditions of identity for a virtual body? What are its limits? In what sense does it have borders? Also, its specific temporality and its connection to human and computer memories are arguable dimensions that deserve analysis, as they directly affect an ontology of the virtual body, the difference between the virtual and the possible, and the relationship between the human body and the virtual body. However, the specific character of the virtual is to be an intermediate entity between object and event, between thing and image, so that virtual bodies represent a hybrid, interactive world which can be visualized as synthetic image, an immersive hybrid engaging the corporeality of the user and merging with the virtual body’s image; this hybridization, between the body of the spectator–actor and the virtual space in which it is immersed, is difficult to define with singularity. (shrink)

The essay concerns the relationship between the notion of aura and the notion of digital image. The digital image is not simply image-of, not only mimesis of an, identifiable or not, thing or image, and so it does not have a simulacral essence. On the other hand, it is not even an icon or an original image; it is rather a genetic relational form belonging to a multiple rendering system. The digital image is not exactly “image”, but rather body-image, because (...) it is made up of ordered sequences of binary units, or otherwise character strings developing on different levels of a syntax which builds the coincidence of these strings and the sensible appearances, at present mainly sound or visual, but generally perceptible. (shrink)

This book investigates the ontological state of relations in a unique way. Starting with the notion of system, it shows that the system can be understood as a relational structure, and that relations can be assessed within themselves, with no need to transform relations in elements. “Relations” are understood in contrast to “relational property”: without a relation there is no identity, therefore no existence. What allows us to do that without hypostatizing the relation, and without immediately taking it simply as (...) a causal relation, can be better grasped, possibly, in reference to a few entities that make best display of their systemic nature, for example images, works of art, and virtual bodies. This book shows how virtual bodies are ontological hybrids representing a type of entity that has never appeared in the world before. This entity becomes a phenomenon in interactivity and evades the dichotomy between “external” and “internal”; it is neither a cognitive product of the consciousness, nor an image of the mind. The user is well aware of experiencing anotherreality, also in the sense of a paradoxical reduplication of perceptual synthesis. The virtual body-environment is therefore simultaneously external and internal, with virtual bodies-environments to be seen as artificial windows to an intermediary world. In this intermediary world, the space itself is the result of interactivity; the world takes place in the sense or feeling of immersion experienced by the user; and the body, perceived as “other”, takes upon itself the sense of its reality, of its effectiveness, as an imaginary and pathic incision, as a production of desire and emotion, to the point that the feeling of reality conveyed by a virtual environment will rely significantly on how this environment produces emotions in the users. (shrink)

The essay concerns the notion of interface. From theoretical point of view, interface is a virtual environment develops in the interaction with a user; in this context “virtual” means the dynamic configuration of forces which have the intrinsic tendency of being actualised in a form not entirely pre-existing. The virtual in this case has to do with Aesthetics and its present status as discipline, since it is a field of continuous formal invention and of a particular type of interaction author/user (...) rendered possible by the specific characteristics of the electronic medium. (shrink)

Through an analysis of some crucial passages from Giovanni Gentile’s Sistema di logica come teoria del conoscere, Filosofia dell’arte, Introduzione alla filosofia and Genesi e struttura della società, the paper discusses the role and significance of the notion of “feeling” in Gentile’s philosophy and offers some insights into the idea of “aesthetic logos”, synthesis of logical immediacy and phenomenological immediacy, exhibition of a radical negativity beyond any conceptual understanding.

L’articolo indaga l’opera di Paolo Rosa e di Studio Azzurro a partire dal suo rilievo politico. L’articolo rielabora il concetto, formulato originariamente da Walter Benjamin ne L’opera d’arte nell’epoca della sua riproducibilità tecnica, di “politicizzazione dell’arte”. Mentre per Benjamin la politicizzazione dell’arte riguarda il movimento di emancipazione delle masse da opporre alla “estetizzazione della politica”, il concetto si presta qui a una nuova interpretazione. Riprendendo il titolo di un saggio scritto da Rosa insieme ad Andrea Balzola, l’articolo mostra come l’arte (...) debba “uscire fuori di sé”. In altre parole, l’artista deve abbandonare le consuete modalità della creazione e della fruizione, per istituire nuove condizioni di interazione all’interno degli ambienti prodotti attraverso la creazione di immagini. In questo modo, l’opera di Rosa e Studio Azzurro recupera in una nuova accezione l’“aura” dell’opera d’arte. (shrink)

The theme of Aesthetics in Present Future concerns the new chances the arts have and the deep changes they are undergoing, due to the new media, and the digital world in which we are growingly immersed. That this world is to be understood from an aesthetic point of view, become clear if we think of how much of what we produce, and observe and study is offered through images in particular and perceptual means in general.

One 1120 pages volume, with 4000 entries covering - Western philosophy: authors, schools, concepts and terminology; - religions, cultural anthropology, eastern philosophies; - Psychology and psychoanalysis; - linguistics and semiotics; - sociology and political theory.

Un’eccellente chiave di lettura di questo ampio e articolato lavoro proviene dal riferimento iniziale che, al fine di chiarire le ragioni della scelta del titolo, Diodato fa alla centralità del suo interesse per l’aisthesis e per il “corpo vivo” nella sua interazione con i corpi-immagine. L’esperienza dell’immersione nei mondi virtuali ci pone infatti di fronte alla necessità di interrogarci sia intorno al nostro rapporto sensoriale e rappresentazionale con la nuova “realtà” sia intorno al su...

Roberto Mangabeira Unger and Lee Smolin argue for a revolution in our cosmological ideas. Ideal for non-scientists, physicists and cosmologists.

Lioy offre un'analisi approfondita delle teorie giuridiche del suo tempo, ponendo l'enfasi sull'importanza della filosofia nella giurisprudenza. Dalla teoria del diritto naturale alla giurisprudenza positiva, questo libro offre una visione completa del pensiero giuridico moderno. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you (...) may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Excerpt from Die Philosophie des Rechts Diese Stelle sollte eine von Herrn Professor Dr. Lasson gütigst zugesagte Einleitung einnehmen; im letzten Augenblicke eingetretene Umstände, deren Beseitigung nicht in der Macht des Verlegers lag, haben Herrn Professor Dr. Lasson be wogen, seine Zusage zurückzuziehen. Der Unterzeichnete sieht sich daher zu seinem Bedauern ausser Stande, die in Aussicht gestellte Einleitung hier vorzulegen. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is (...) a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Facebook claims that it is building a “global community.” Whether this sounds utopian, dystopian, or simply self-promotional, there is no denying that social-media platforms have altered social interaction, political life, and outlooks on the world, even for people who do not regularly use them. In this book, Roberto Simanowski takes Facebook as a starting point to investigate our social-media society—and its insidious consequences for our concept of the self. Simanowski contends that while they are often denounced as outlets for (...) narcissism and self-branding, social networks and the practices they cultivate in fact remake the self in their image. Sharing is the outsourcing of one’s experiences, encouraging unreflective self-narration rather than conscious self-determination. Instead of experiencing the present, we are stuck ceaselessly documenting and archiving it. We let our lives become episodic autobiographies whose real author is the algorithm lurking behind the interface. As we go about accumulating more material for the platform to arrange for us, our sense of self becomes diminished—and Facebook shapes a subject who no longer minds. Social-media companies’ relentless pursuit of personal data for advertising purposes presents users with increasingly targeted, customized information, attenuating cultural memory and fracturing collective identity. Presenting a creative, philosophically informed perspective that speaks candidly to a shared reality, Facebook Society asks us to come to terms with the networked world for our own sake and for all those with whom we share it. (shrink)

Stato e governo nei pensiero di Francesco Guicciardini.--Il concetto di fortuna.--L'ambasceria di Spagna.--La politica dell'equilibrio.--Abbozzi per un ritratto di Francesco Guicciardini.--Cento anni di studi guicciardiniani.

CONTENIDO: La ciencia del derecho y el lenguaje jurídico - Algunas estructuras lógicas del pensamiento jurídico - Valores, normas morales y validez del derecho - Las técnicas de control social y el derecho - El concepto de obligación jurídica y las formas de responsabilidad - Derecho subjetivo y relación jurídico - El concepto de órgano de derecho y las categorías derivadas - La personificación del sujeto de derecho - Los sistemas normativos y la idea del derecho como un orden - (...) Las fuentes del derecho - Producción, compatibilización y anulación de normas jurídicas - La interpretación de las normas y el conocimiento científico del derecho. (shrink)

"a book about religion and a religious work in its own right, it proposes the content of a religion that can survive faith in a transcendent God and in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives."--Publishers website.

This chapter focuses on one of the common fallacies in Western philosophy: accent. Accent is a fallacy of pragmatics. The fallacy of accent takes place when a premise in an argument seems to rely for its meaning on one possible vocal emphasis, but a conclusion is drawn that relies on an extrapolation from a different vocal emphasis of the same phrase. Such ambiguities are often the result of unacknowledged differences in background beliefs, attitudes, and expectations that people may implicitly bring (...) to the reading of a passage. The fallacy of accent can also be committed, therefore, when a passage is quoted without its original context, and erroneous inferences are drawn based on this (often deliberate) distortion. A classic example of this kind of deliberate form of quote mining is often used by creationists in their attempt to discredit Darwin's theory of evolution by natural selection. (shrink)

The Book of Mormon begins as missionaries Kevin Price and Arnold Cunningham eagerly await a location assignment for their two‐year mission. Religious fundamentalism is the real problem that The Book of Mormon and South Park usually have in mind when they tackle the topic of religion. Throughout this chapter, the author explains The Book of Mormon and South Park expose the way of believing for what it really is: a naive and arrogant approach to God, the world, and what it (...) means to be human. Fundamentalist thinkers have the luxury of living in a black and white world of cold absolutes. The rest of us, fortunately or unfortunately, don't. Rather, we have no choice but to live in the real world, a world of difficult questions and deep ambiguities. But the real world is also a fascinating place of brilliant color and real diversity. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called 'amphiboly'. More formally speaking, the fallacy of amphiboly occurs when the meaning of a phrase or sentence is indeterminate or ambiguous, particularly as a result of poor syntax, and especially when further inferences are drawn based on the acceptance of an unintended meaning of the passages. Amphibolies can also have the potential to either threaten political careers or make them indefinitely memorable. The ambiguities found in cases of (...) amphiboly usually arise from mistakes in grammar but also from various forms of linguistic booby traps. It is important to note, however, that not all instances of amphiboly are trivial. The interpretation of carelessly constructed legal contracts and wills, for instance, has been known to produce unnecessary and painful conflicts. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called 'poisoning the well' (PTW). There are some forms of ad hominem varieties that are usually a response to an interlocutor's claims. Unlike them, PTW occurs when we illegitimately prime our audience with a pre‐emptive strike against, or with adverse information about, an argumentative opponent before the latter has had a chance to say anything in her own defense, or in defense of her point of view. This has (...) the insidious effect of creating a conceptual framework according to which the audience – and maybe even the interlocutor herself – will interpret her claims as 'fulfilling' and 'confirming' the presumptions buried inside this conceptual trap. Most of the time Karl Popper's criterion of falsifiability is still quite a useful tool and one that can help us gain a firmer understanding of PTW. (shrink)

The hopes fostered by the end of the Cold War have been shattered, in this troubled beginning of the XXI century, both by a new kind of extreme violence, transnational terrorism, and-more recently-by a global economic downturn with no end yet in sight. Facing these challenges, world governance suffers from the inadequacy both of political theory and of institutions. This book invites us to go back to basics, i.e. to revisit the very foundations of political and moral theory, and reconsider (...) in the light of the present global predicament the relationship between ends and means, the concept of liberty, the precept of solidarity. Terrorism is a test case of our capacity to look beyond our narrow political options in order to attain the common goal of banning it legally, politically and morally. In order to do that, we will have to be able to define terrorism in a way that recognizes it as distinct from other forms, sometimes equally repulsive but different, of violence. It is an effort that requires at the same time ethical sensitivity and a new kind if non-ideological realism. The same effort that must allow us to build and strengthen new international institutions, from the economy to international criminal law. (shrink)