Search results for 'Giorgio Pressburger' (try it on Scholar)

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  1. Giorgio Pressburger (2008). Freud's Appeal to Italian Psychiatrists : Then and Now : A Personal View. In Pierluigi Barrotta, Anna Laura Lepschy & Emma Bond (eds.), Freud and Italian Culture. Peter Lang
     
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  2. Giorgio Pressburger (2008). L'agnizione. In Pierluigi Barrotta, Anna Laura Lepschy & Emma Bond (eds.), Freud and Italian Culture. Peter Lang
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  3. Emilio Vinciguerra (2007). Giorgio Pressburger: dai fatti d'Ungheria alla metamorfosi linguistica. Studium 103 (4):599-619.
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  4.  15
    Enrico Giorgio (2006). Der Begriff »absolutes Wissen« in der WL-1801/02 aus der Perspektive der Spätlehre. Fichte-Studien 30:25-35.
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  5. Giovanni Giorgio (2007). Nichilismo ermeneutico e politica. A Parte Rei: Revista de Filosofía 54:18.
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  6.  4
    A. Ascoli Giorgio & A. McCabe Kevin (2006). Scarcity Begets Addiction. Behavioral and Brain Sciences 29 (2).
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  7. Maria Inez Pagnosi Pacheco & Cristiano Di Giorgio (2010). O Estatuto da Criança e do Adolescente como um Instrumento de Superação da Violência em Meio Escolar. Quaestio: Revista de Estudos Em Educação 9 (2).
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  8.  61
    Andreas Dorschel (2009). Metaphysisch malen: Philosophie und Bild bei Giorgio de Chirico. In Kunst und Wissen in der Moderne. Böhlau 123-132.
    ‘Metaphysical painting’ (‘pittura metafisica’) is a paradoxical term: extrasensory sensuousness, as it were. Painting is the representation of visible surfaces; metaphysics rejects surfaces, as deceptive, in favour of the deeper essence. But Giorgio de Chirico (1888–1978) who coined the term ‘pittura metafisica’ in 1919 was a follower of the anti-essentialist Nietzsche. ‘Metaphysics’, then, is not about discovering the essence of things but about shaping their appearances, their ‘physique’. This is an intriguing concept and the corollary to a subtle artistic (...)
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  9.  37
    Tyson E. Lewis (2011). Rethinking the Learning Society: Giorgio Agamben on Studying, Stupidity, and Impotence. Studies in Philosophy and Education 30 (6):585-599.
    In this article, the author rethinks critiques of the learning society using Giorgio Agamben’s theory of potentiality. Summarizing several major contributions to our understanding of the limitations of the discourse of learning, the author proposes that critics thus far have failed to fully pinpoint the exact danger of learning. Importantly, learning is not only a rejection of the democratic or political dimension of education but it is first and foremost predicated on a false ontology of potentiality. What is put (...)
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  10.  60
    Mathew Abbott (2012). No Life is Bare, the Ordinary is Exceptional: Giorgio Agamben and the Question of Political Ontology. Parrhesia 14:23-36.
    In this article I develop a theory of political ontology, working to differentiate it from traditional political philosophy and Schmittian political theology. As with political theology, political ontology has its primary grounding not in disinterested contemplation from the standpoint of pure reason, but rather in a confrontation with an existential problem. Yet while for Schmitt this is the problem of how to live and think in obedience to God, the problem for political ontology is the question of being. Thus the (...)
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  11.  8
    Daniel Arruda Nascimento (2010). Do conceito de inoperosidade no recente vulto de Giorgio Agamben. Cadernos de Ética E Filosofia Política 17:79-101.
    This work aims to examine the concept of inoperosità proposed by Giorgio Agamben – in the last phases of his project entitled Homo Sacer – and pointed as a possible vehicle of evasion of the diagnosis of sovereign power and bare life’s hypertrophy. Proceeding to the reading and analysis of Il regno e la gloria, published in 2007, and Nudità, published in 2009, the text that follows might not only reclaim the genesis of the concept but it might also (...)
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  12.  12
    Tyson E. Lewis (2014). Education as Free Use: Giorgio Agamben on Studious Play, Toys, and the Inoperative Schoolhouse. [REVIEW] Studies in Philosophy and Education 33 (2):201-214.
    In this essay, I argue that the work of Giorgio Agamben provides us with a theory of studious play which cuts across many of the categories that polarize educational thought. Rather than either ritualized testing or constructivist playfulness, Agamben provides a model of what he refers to as studious play—a practice which suspends the logic of both ritual and play. In order to explore this notion of studious play, I first articulate Agamben’s fleeting remarks on the topic with an (...)
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  13.  5
    Lorin Ghiman (2010). Giorgio Agamben, Homo Sacer. Puterea suverană şi viaţa nudă/ Homo Sacer. Sovereign power and the naked life. Journal for the Study of Religions and Ideologies 5 (14):169-171.
    Giorgio Agamben, Homo Sacer. Puterea suverană şi viaţa nudă (Homo Sacer. Sovereign power and the naked life) Ed. Idea Design&Print, Cluj- Napoca, 2006.
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  14. Giorgio Tagliacozzo & Franco Ratto (2000). Il Mondo di Vico, Vico Nel Mondo in Ricordo di Giorgio Tagliacozzo. Monograph Collection (Matt - Pseudo).
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  15. Giorgio Tonelli, Claudio Cesa, Norbert Hinske & Sonia Carboncini (1993). Kant Und Sein Jahrhundert Gedenkschrift Für Giorgio Tonelli.
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  16. Giorgio del Vecchio (1930). Studi Filosofico-Giuridici Dedicati a Giorgio Del Vecchio Nel Xxv Anno di Insegnamento . --.
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  17. Tyson E. Lewis (2015). On Study: Giorgio Agamben and Educational Potentiality. Routledge.
    In an educational landscape dominated by discourses and practices of learning, standardized testing, and the pressure to succeed, what space and time remain for studying? In this book, Tyson E. Lewis argues that studying is a distinctive educational experience with its own temporal, spatial, methodological, aesthetic, and phenomenological dimensions. Unlike learning, which presents the actualization of a student’s "potential" in recognizable and measurable forms, study emphasizes the experience of potentiality, freed from predetermined outcomes. Studying suspends and interrupts the conventional logic (...)
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  18.  54
    S. Prozorov (2010). Why Giorgio Agamben is an Optimist. Philosophy and Social Criticism 36 (9):1053-1073.
    The article takes Giorgio Agamben’s declaration of his optimism with regard to the possibilities of global political transformation as a point of departure for the inquiry into the affirmative aspects of Agamben’s political thought, frequently overshadowed by his more famous critical claims. We reconstitute three principles grounding Agamben’s optimism that pertain respectively to the total crisis of the contemporary biopolitical apparatuses, the possibility of a radically different form-of-life on the basis of their residue and the minimalist character of this (...)
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  19. Sergei Prozorov (2009). The Appropriation of Abandonment: Giorgio Agamben on the State of Nature and the Political. [REVIEW] Continental Philosophy Review 42 (3):327-353.
    The paper addresses Giorgio Agamben’s affirmation of post-sovereign politics by analyzing his critical engagement with the Hobbesian problematic of the state of nature. Radicalizing Carl Schmitt’s criticism of Hobbes, Agamben deconstructs the distinction between the state of nature and the civil order of the Commonwealth by demonstrating the ‘inclusive exclusion’ of the former within the latter in the manner of the state of exception, which functions as a negative foundation of any positive order. Since the state of nature is (...)
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  20.  3
    S. Prozorov (2011). Pornography and Profanation in the Political Philosophy of Giorgio Agamben. Theory, Culture and Society 28 (4):71-95.
    The article addresses the critical strategy of profanation in the philosophy of Giorgio Agamben, focusing on the example of pornography. Agamben’s references to pornography as a site of radical political transformation have recently been criticized as abstruse, vacuous or absurd. Moreover, his own work on the concentration camps in the Homo Sacer series has been disparagingly referred to as ‘pornography of horror’. This article ventures to refute these accusations by interpreting Agamben’s paradigmatic use of pornography in the context of (...)
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  21.  62
    Christopher A. Fox (2007). Sacrificial Pasts and Messianic Futures: Religion as a Political Prospect in René Girard and Giorgio Agamben. Philosophy and Social Criticism 33 (5):563-595.
    Religion has become a vital resource for attempts to rethink the meaning of the political. This article rehearses the efforts of two recent figures, René Girard and Giorgio Agamben, to transform the political by renewing its connection to religion. Both thinkers struggle to escape politics as defined by Carl Schmitt's friend/enemy distinction. Girard and Agamben do clash ideologically, but their inquiries into sacrifice and messianism take similar courses. Regarding origins, Girard argues for the sacrificial crisis as the common parent (...)
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  22.  28
    Tyson Edward Lewis (2012). The Architecture of Potentiality: Weak Utopianism and Educational Space in the Work of Giorgio Agamben. Utopian Studies 23 (2):355-373.
    Italian critical theorist Giorgio Agamben is well known for his rigorous attempts to redefine political, aesthetic, and theological concepts through messianic categories. For Agamben, the messianic is not concerned with perpetual waiting for a savior to come and redeem the world. Rather, it concerns the radically open potentiality for action within the contemporary moment. While the temporality of the messianic moment has been emphasized both by Agamben and by the vast secondary literature that has provided ample reflections on his (...)
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  23.  33
    Matthew Calarco & Steven DeCaroli (eds.) (2007). Giorgio Agamben: Sovereignty and Life. Stanford University Press.
    Giorgio Agamben has come to be recognized in recent years as one of the most provocative and imaginative thinkers in contemporary philosophy and political theory. The essays gathered together in this volume shed light on his extensive body of writings and assess the significance of his work for debates across a wide range of fields, including philosophy, political theory, Jewish studies, and animal studies. The authors discuss material extending across the entire range of Agamben's writings, including such early works (...)
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  24. Antonio Negri (2007). Giorgio Agamben: The Discreet Taste of the Dialectic. In Matthew Calarco & Steven DeCaroli (eds.), Giorgio Agamben: Sovereignty and Life. Stanford University Press 109--125.
     
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  25.  11
    Sophie Fuggle (2009). Excavating Government: Giorgio Agamben’s Archaeological Dig. Foucault Studies 7:81-98.
    This paper looks at the development of certain Foucauldian concepts and themes within the work of the Italian philosopher, Giorgio Agamben. Where Agamben is well-known for his critique of biopower in Homo Sacer, his recent work a more complex engagement with Foucault both in terms of his subject matter, governmentality and economy , and his critical methodology, most notably, his reaffirmation of the value of Foucault’s archaeological method. Focusing on three of Agamben’s recent publications, Signatura Rerum: Sul Metodo, Il (...)
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  26. Bruno Gulli (2007). The Ontology and Politics of Exception: Reflections on the Work of Giorgio Agamben. In Matthew Calarco & Steven DeCaroli (eds.), Giorgio Agamben: Sovereignty and Life. Stanford University Press 219--40.
     
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  27. Andrew Norris (2005). Introduction: Giorgio Agamben and the Politics of the Living Dead. In Politics, Metaphysics, and Death: Essays on Giorgio Agamben's Homo Sacer. Duke University Press
  28.  6
    Kirk Wetters (2008). The Rule of the Norm and the Political Theology in" Real Life" in Carl Schmitt and Giorgio Agamben. Diacritics 36 (1):31-46.
    In the English translation of Giorgio Agamben's Homo Sacer, the concepts of the "norm" and "normal" are ambiguously replaced by "rule" and "regular." Important distinctions, inherited directly from Carl Schmitt are thereby obscured. Kurt Hildebrandt, whose work on the norm is more explicitly biopolitical, provides further contextualization for Schmitt's legal theory; likewise, Georges Canguilhem has analyzed the biological metaphors latent within the concept of the juridical norm. In conclusion I argue that it also makes sense to read Agamben's work (...)
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  29.  8
    M. Ojakangas (2010). Conscience, the Remnant and the Witness: Genealogical Remarks on Giorgio Agamben's Ethics. Philosophy and Social Criticism 36 (6):697-717.
    In Remnants of Auschwitz, Giorgio Agamben argues that every ethical doctrine that claims to be founded on the notions of responsibility and guilt, even if ‘interiorized and moved outside law’ in the form of moral conscience, is necessarily ‘insufficient and opaque’. Indeed, one of the basic intents of the book is to profane and to neutralize the notions of guilt and responsibility as the paradigms of ethical thought, and to remove the idea of conscience from the sphere of ethics. (...)
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  30.  21
    Giorgio Baruchello (2009). Giorgio Baruchello Tries to Distinguish Between Thaw and Meltdown. The Philosophers' Magazine 47 (47):43-46.
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  31.  6
    Theodore D. George (2011). Passive Resistance: Giorgio Agamben and the Bequest of Early German Romanticism and Hegel. Epoché: A Journal for the History of Philosophy 16 (1):37-48.
    The purpose of this essay is to examine Giorgio Agamben’s important but underappreciated debts to the early German Romantics and to Hegel. While maintaining critical distance from these figures, Agamben develops crucial aspects of his approach to radical passivity with reference to them. The focus of this essay is on Agamben’s consideration of the early German Romantics’ notions of criticism and irony, Hegel’s notion of language, and the implications of this view of language for his notion of community.
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  32.  11
    Robbie Duschinsky (2012). Pure and Impure in the Philosophy of Giorgio Agamben. Telos: Critical Theory of the Contemporary 2012 (160):139-164.
    Metaphysics, including the metaphysics of justice, is forgetting or blinding oneself to the violence of the pure. Arkady Plotnitsky: 1. Without a master, one cannot be cleaned. - Purification, whether by fire or by the word, by baptism or by death, requires submission to the law. Dominique Laporte: 2. Pure and Impure until Homo Sacer - The pure and impure have long been of interest to Giorgio Agamben. In his first text, The Man Without Content, Agamben writes of “pure (...)
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  33.  23
    Colby Dickinson (2011). Beyond Violence, Beyond the Text: The Role of Gesture in Walter Benjamin and Giorgio Agamben, and its Affinity with the Work of René Girard. Heythrop Journal 52 (6):952-961.
    Though the work of René Girard has highlighted the interrelations between sacrifice and sacrality in the contemporary world, it has yet to engage the work of Walter Benjamin and his heir, Giorgio Agamben, whose project concerning the Homo Sacer has aroused interest in contemporary political thought. By focusing on Benjamin's early description of mimesis and its relation to language, a position can be elaborated that steers mimesis clear of its indebtedness to language and towards a ‘purer’ realm of gesture. (...)
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  34.  9
    Benjamin Noys (2004). Gestural Cinema?, on Two Texts by Giorgio Agamben, 'Notes on Gesture' (1992) and 'Difference and Repetition: On Guy Debord's Films' (1995). [REVIEW] Film-Philosophy 8 (2).
    Gilles Deleuze's two-volume theory of film, _Cinema 1: The Movement-Image_ and _Cinema 2: The Time-Image_, have slowly been making an impact on Anglo-American film studies. The special issue of _Film-Philosophy_ on his work (vol. 5, 2001) and David Rodowick's excellent introduction, _Gilles Deleuze's Time Machine_ (1997), are just two signs, among many, of the growing interest in Deleuze's writings on cinema. His work has also inspired the Italian philosopher Giorgio Agamben to propose a new theory of film that significantly (...)
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  35.  24
    Hannes Gerhardt (2011). Giorgio Agamben's Lessons and Limitations in Confronting the Problem of Genocide. Journal of Global Ethics 7 (1):5 - 17.
    In this paper, I work through the possible contours of an anti-genocide based on a framework informed by the work of Giorgio Agamben. Such a framework posits the inherent need to circumvent sovereign power within any form of normative activism. To begin, I show how the nascent anti-genocide movement promotes an ideal in which ?Western? states, particularly the USA, accept the global responsibility to protect persecuted life beyond national boundaries. Using Agamben, I argue that this vision also entails an (...)
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  36.  9
    Gregory Kirk Murray (2011). Covering Giorgio Agamben's Nudities. Continent 1 (2):145-147.
    continent. 1.2 (2011): 145-147. Here I accoutred myself in my new habiliments; and, having em- ployed the same precautions as before, retired from my lodging at a time least exposed to observation. It is unnecessary to des- cribe the particulars of my new equipage; suffice it to say, that one of my cares was to discolour my complexion, and give it the dun and sallow hue which is in most instances characteristic of the tribe to which I assumed to belong; (...)
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  37.  29
    Amos Edelheit (2008). Human Will, Human Dignity, and Freedom: A Study of Giorgio Benigno Salviati's Early Discussion of the Will, Urbino 1474-1482. Vivarium 46 (1):82-114.
    This article presents the first detailed account of Giorgio Benigno Salviati's discussion of the will written in Urbino during the mid-1470s and the early 1480s. A Franciscan friar and a prominent professor of theology and philosophy, Salviati was a prolific author and central figure in the circles of Cardinal Bessarion in Rome and of Lorenzo de' Medici in Florence. This article focuses on his defense of the Scotist theory of the will. It considers its fifteenth-century context, in which both (...)
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  38. Colby Dickinson (2010). Canon as an Act of Creation: Giorgio Agamben and the Extended Logic of the Messianic. Bijdragen 71 (2):132-158.
    The ‘messianic’ is one of philosophy’s most appropriated religious terms, yet one apparently now bereft of its historical religious particularity. This essay thus explores a genealogical approach to the ‘messianic’ which might prove helpful in uncovering the reasons for this transformation from the theological to the philosophical, and what role, if any, theology still has in determining the meaning and usage of this term. Accordingly, this essay traces the term through the work of Walter Benjamin, Jacques Derrida and Giorgio (...)
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  39.  1
    Job De Meyere (2009). The Care for the Present: Giorgio Agamben's Actualisation of the Pauline Messianic Experience. Bijdragen 70 (2):168-184.
    According to Giorgio Agamben, the messianic thinking of Saint Paul opens a new way of understanding our human existence. Paul’s ho nyn kairos or ‘the time of the now’ is a specific experience of time in which new possibilities of conceiving human lifeare unfolded. Agamben furthermore argues that we should not interpret the Pauline letters as testimonies of the past, but rather as texts that point to a radical contemporary experience. In this article, this radical actualisation of the Pauline (...)
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  40.  5
    Estenio Ericson Botelho Azevedo (2014). O Estado de Exceção E a Estrutura Originária da Soberania Em Giorgio Agamben. Philósophos - Revista de Filosofia 19 (1):11-34.
    Based on the categorical connection between the field and the state of exception, I propose to discuss on this article Giorgio Agamben’s conception of the state of exception in its paradoxical relationship with the law, a relationship which is proper to the paradoxical structure of sovereignty. The field is to the Italian thinker the experience which is able to clarify the paradoxical dimension of the state of exception because it expresses itself at the same time as inside and outside (...)
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  41.  7
    Jeffrey Bussolini (2011). Ongoing Founding Events in Carl Schmitt and Giorgio Agamben. Telos: Critical Theory of the Contemporary 2011 (157):60-82.
    ExcerptThis essay considers those aspects that, for lack of a better term, I call ongoing founding events in the work of Carl Schmitt and its interpretation by Giorgio Agamben. This term is meant to refer to decisive “events” in Schmitt that, although they may be exceptional (or perhaps because they are), play a continual role in generating and maintaining the political order. It is important that these events are not merely mythic or imaginary devices to describe politics, as are (...)
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  42.  15
    Theodore D. George (2011). Passive Resistance: Giorgio Agamben and the Bequest of German Idealism and Romanticism. Epoché: A Journal for the History of Philosophy 16 (1):37-48.
    The purpose of this essay is to examine Giorgio Agamben’s important but underappreciated debts to the early German Romantics and to Hegel. While maintaining critical distance from these figures, Agamben develops crucial aspects of his approach to radical passivity with reference to them. The focus of this essay is on Agamben’s consideration of the early German Romantics’ notions of criticism and irony, Hegel’s notion of language, and the implications of this view of language for his notion of community.
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  43.  8
    Colby Dickinson (2011). Beyond Objects, Beyond Subjects: Giorgio Agamben on Animality, Particularity and the End of Onto-Theology. Cosmos and History: The Journal of Natural and Social Philosophy 7 (1):87-103.
    The work of Giorgio Agamben could perhaps best be described as an original extension of the onto-theological critique that has dominated much of the last century’s philosophical endeavors. For him, this fundamental critical perspective extends itself toward the deconstruction of traditional significations, including the boundaries said to exist between the human and the animal as well as between the human and the divine. By repeatedly unveiling these arbitrary divisions as being a result of the state of ‘original sin’ in (...)
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  44.  6
    G. L. Della Vida (2004). Giorgio Levi Della Vida: Remembered Ghosts (Extracts). Diogenes 51 (4):59-79.
    Giorgio Levi Della Vida (1886-1967) was not only an eminent Islamologist, he was also a man with solid roots in his own time. He taught in Naples and Rome, then for the ten years 1939-1948 at the University of Pennsylvania. He was one of the few university teachers who, when the oath of loyalty to the Italian fascist regime was introduced in October 1931, opted not to accept that act of submission. His memoirs, Fantasmi ritrovati, were published in 1966; (...)
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  45.  3
    Giorgío G. Pintan (1998). Las vocaciones de Giorgio Tagliacozzo. Cuadernos Sobre Vico 9:10.
    Semblanza de G. Tagliacozzo a través de las distintas voces que, desde su infancia hasta su muerte, lo llamaron en su vida: las primeras vocaciones de grandeza , las voces de la academia , la voz de América , la impelente voz de Vico , la voz de los caminos que la naturaleza recorre .Semblance of G. Tagliacozzo through the voices that he followed from his younger age to his death: the first calls for greatness , the voices of academy (...)
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  46.  5
    Mercedes Ruvituso (2013). La dimensión estética del poder soberano en Giorgio Agamben. Dianoia 58 (71):105-125.
    El presente artículo aborda el problema de la imagen en el pensamiento de Giorgio Agamben desde la perspectiva abierta por Homo sacer (1995), es decir, en relación con los conceptos de soberanía y vida desnuda, con la finalidad de analizar la relación entre política y estética en el filósofo italiano. This paper focuses on the concept of image as articulated in Giorgio Agamben's Homo sacer (1995) -i.e., in its relationship with the concepts of sovereignty and bare life- in (...)
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  47.  4
    Matías Saidel (2013). Ontologías de Lo Común En El Pensamiento de Giorgio Agamben y Roberto Esposito: Entre Ética y Política. Isegoría 49:439-457.
    El presente trabajo reflexiona sobre el pensamiento de la comunidad en Giorgio Agamben y Roberto Esposito. Ambos interrogan lo común desde una perspectiva impolítica que intenta deconstruir los presupuestos de la metafísica y de la filosofía política tradicionales para poder elaborar una conceptualidad afirmativa en clave ontológica. En estos autores predomina el recurso a la figura de la comunidad, situada luego en el horizonte de la biopolítica, ya que la vida deviene el centro hacia el cual apuntarían los dispositivos (...)
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  48.  5
    Oscar Adán (2013). El laberinto. Enigma, dialéctica y origen de la filosofía en el pensamiento de Giorgio Colli. Areté. Revista de Filosofía 9 (1):5-33.
    In this paper the A.intends to offer a view as complete as possible of the insights of the ltalian philosopher and critic Giorgio Colli on the origin of Greek philosophy. With aspecial emphasis on Nietzsche's Apollony an paradigm, Colli views the origin of the rational lagos as found in thes ages of the Archaic period and their interpretation of Apollos's oracle -whichappears to men as an enigma. From this origin will emerge two basic characteristics of archaic thought which will (...)
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  49.  3
    Mirko Wischke (2006). La démocratie et la politique de la vie nue. Des réflexions philosophico-historiques sur le langage dans l'oeuvre de Giorgio Agamben. Synthesis Philosophica 21 (2):349-358.
    Les formes de vie dans les démocraties occidentales ont-elles été transformées en formes pures de survivance – formes de vie pures, selon Giorgio Agamben? La sphère de la vie nue est-elle vraiment déjà inséparable de la sphère de la politique, domaine qui n’est pas structuré par les nécessités vitales? Si c’est le cas, qu’est-ce qui est arrivé au langage auquel, d’après Aristote, nous devons la vie au-delà de l’existence nue, alors qu’Agamben le compare avec la prison? Pour répondre à (...)
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    Giorgio A. Pinton (1997). Giorgio Tagliacozzo.(una Memoria). Cuadernos Sobre Vico 7:11-20.
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