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  1. Marina Paola Banchetti-Robino (2006). The Microcosm/Macrocosm Analogy in Ibn Sina and Husserl. In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.
  2. Brian P. Copenhaver & Rebecca Copenhaver (2012). From Kant to Croce. University of Toronto Press.
    From around 1800, shortly before Pasquale Galluppi's first book, until 1950, just before Benedetto Croce died, the most formative influences on Italian philosophers were Kant and the post-Kantians, especially Hegel. In many ways, the Italian philosophers of this period lived in turbulent but creative times, from the Restoration to the Risorgimento and the rise and fall of Fascism. -/- From Kant to Croce is a comprehensive, highly readable history of the main currents and major figures of modern Italian philosophy, described (...)
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  3. Brian P. Copenhaver & Rebecca Copenhaver (2008). How Croce Became a Philosopher. History of Philosophy Quarterly 25 (1):75 - 94.
  4. Krishna Del Toso (2012). tebhyaś caitanyaṃ: il “sé” secondo il Materialismo indiano. In Alessandra Cislaghi & Krishna Del Toso (eds.), Intrecci filosofici. Pensare il sé a Oriente e a Occidente. Ed. Mimesis.
    Ciò che qui chiamo Materialismo indiano non deve intendersi come scuola filosofica unica ed univocamente impostata, bensì come insieme di correnti di pensiero, propugnanti differenti punti di vista, ma tutte collocate entro l’orizzonte concettuale che nega ciò che in Occidente si usa chiamare Trascendente. Inoltre, com’è ovvio, bisogna distinguere tra un Materialismo filosofico – che prenderò in considerazione qui – ed un Materialismo, per così dire, popolare – al quale mi riferirò solo se necessario. Due sono le impostazioni materialiste che (...)
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  5. Parvis Emad & Frank Schalow (eds.) (2012). Translation and Interpretation. Learning From Beiträge. Zeta Books.
    There are numerous books which seek to interpret Martin Heidegger’s seminal text, Beiträge zur Philosophie (Vom Ereignis), and others which address the question of how to translate his writings. By joining these two tasks, Translation and Interpretation: Learning from Beiträge, stands out from other such books in the field of Heidegger studies. The volume begins with Parvis Emad’s translation of an original essay by Martin Heidegger, “Contributions of Philosophy. The Da-sein and the Be-ing (Enowning).” -/- Through six carefully crafted essays, (...)
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  6. Eugeniusz Górski (2009). Europe in Spanish History and Thought. Dialogue and Universalism 19 (6-7):21-40.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies. This essay is an introduction and summary of (...)
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  7. Jonathan Jacobs (ed.) (2011). Judaic Sources & Western Thought: Jerusalem's Enduring Presence. Oxford University Press.
    A collection of ten new papers by ten authors, exploring respects in which there are Judaic sources for important (and often contested) Western moral and political ideas and ideals. It focuses on distinctively Judaic roots of the so-called 'Judeo-Christian tradition.'.
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  8. Chad Kautzer & Hans Joas (2005). On War, Liberalism, and Religion: An Interview with Hans Joas. Radical Philosophy Review 8 (1):69-81.
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  9. María G. Navarro (2013). Review of A History of Intelligence and 'Intellectual Disability': The Shaping of Psychology in Early Modern Europe by C. F. Goodey. [REVIEW] Seventeenth-Century News 71 (1 & 2).
    A History of Intelligence and “Intellectual Disability” examines how the concepts of intellectual ability and disability became part of psychology, medicine and biology. Focusing on the period between the Protestant Reform and 1700, this book shows that in many cases it has been accepted without scientific and psychological foundations that intelligence and disability describe natural or trans-historical realities.
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  10. Krzysztof Polit (2009). José Ortega y Gasset—Spaniard and European. Dialogue and Universalism 19 (6-7):47-58.
    José Ortega y Gasset not only expressed his views on subjects such as art or mass culture but he was also one of the promoters and founders of a United Europe which he considered a cultural unity. However, his view on the proper functioning of multicultural societies was as skeptical as his attitude towards the possibility of constructing an unified world that could be based on cultural coexistence of the Western World societies.
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  11. Stefano Ulliana (ed.) (2012). Alcune interpretazioni della filosofia bruniana nell'Ottocento e Novecento. www.simplicissimus.it.
    Questo breve volume prende in considerazione, analizza e commenta alcune interpretazioni magistrali della filosofia di Giordano Bruno, che hanno attraversato l'800 ed il '900, indirizzandone l'orizzonte di comprensione. Il testo inizia con l'interpretazione di G.W.F. Hegel e di B. Spaventa, per poi accedere a quella di G. Gentile. Il volume si conclude con l'analisi ed il commento dell'interpretazione fornita da N. Badaloni. Una piccola bibliografia bruniana conclude il testo.
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