This article examines Samantha Vice's essay ‘How Do I Live in This Strange Place?’, which sparked a storm of controversy in South Africa, as a starting point for interrogating understandings of whiteness and racism that are dominant in critical philosophy of race. I argue that a significant body of philosophical scholarship on whiteness in general and by white scholars in particular obfuscates the structural dimension of racism. The moralisation of racism that often permeates philosophical scholarship reproduces colourblind logics, which provide (...) individualistic explanations for structural problems, thereby sustaining white dominance. In the process, I show that notions of white guilt, white habits, white ignorance, white invisibility, white privilege, and white shame as they are theorised in much critical philosophy of race share a crucial limitation: they minimise white people's active interest in reproducing the racist status quo. Studies, such as Vice's, that frame racism as a moral dilemma while silencing its institutionalisation and the central cause for its existence and longevity – that is, white people's investment in maintaining economic, political, and symbolic power – further naturalise white supremacy. (shrink)

Las biotecnologías son ciencias destinadas a incidir en manera profunda en la sociedad. El alcance de los cambios que a través de ellas será posible realizar es notable, pero sobre todo se aleja de las ciencias de ingeniería, de las alimentarias, de las médicas. La bioética está decididamente llamada a acoger el reto representado por las biotecnologías. La presente contribución parte precisamente de aquí: captar los aspectos característicos y peculiares de algunas de las posibles aplicaciones biotecnológicas para encuadrar la singularidad (...) de las problemáticas bioéticas que de estas aplicaciones pueden derivar con el fin de leer tales contribuciones a la luz del valor al cual se refieren y por el cual están pensadas: la persona En lo específico, los autores se detienen en tres específicas aplicaciones biotecnológicas que representan sectores cuyas potencialidades preanuncian grandes promesas y, en ciertos aspectos, algunos retos verdaderamente cautivadores; en particular: los OGM, las nanotecnologías y la farmacogenética, temas en diversos modos considerados en la revista en el curso de los años.Biotechnologies, the use of living organisms or their products to modify human environment, are flourishing very rapidly. They cover many fields: from engineering science, to food, to medicine. Bioethics is therefore called to face the challenge given by biotechnologies. The present contribution takes advantage from this: it catches all the scientific peculiarities showed by these technologies and their application to outline the peculiarities of their ethical issues and to read them in the light of their end: the human persono In fact, thanks to them, it will be possible to realize many transformations within the society. In particular, the authors evaluate three main aspects of biotechnologies OGM, Nanotechnologies and pharmacogenetics, topics covered in the journal on several occasions over the years. (shrink)

It is very curious that C.G. Jung has had so little influence upon the anthropology of consciousness. In this paper, the reasons for this oversight are given. The archetypal psychology of Jung is summarized and shown to be more complex and useful than extreme constructivist accounts would acknowledge. Jung's thinking about consciousness fits very well with a modern neuroscience view of the psyche and acts as a corrective to relativist notions of consciousness and its relation to the self.

Narcolepsy type 1 deeply impacts on quality of life, especially during adolescence, with NT1 children and adolescents that frequently report difficulties in integration with peers and decreased participation in after-school activities. Here we describe the case of NT1 teenager girl presenting with severe physical and social withdrawal, fulfilling the proposed diagnostic criteria for hikikomori, together with the classic NT1 symptoms. Social withdrawal is an overlooked phenomenon among NT1 children and adolescents that, if present, require a multidisciplinary approach and personalized interventions, (...) but patients can benefit from NT1 pharmacological treatment. (shrink)

The concept of solidarity has been receiving growing attention from scholars in a wide range of disciplines. While this trend coincides with widespread unsuccessful attempts to achieve solidarity in the real world, the failure of solidarity as such remains a relatively unexplored topic. In the case of the so-called European Union refugee crisis, the fact that EU member states failed to fulfil their commitment to solidarity is now regarded as established wisdom. But as we try to come to terms with (...) failing solidarity in the EU we are faced with a number of important questions: are all instances of failing solidarity equally morally reprehensible? Are some motivations for resorting to unsolidaristic measures more valid than others? What claims have an effective countervailing force against the commitment to act in solidarity? (shrink)

Para Suárez la ley es el acto de voluntad con el que el legislador obliga a sus súbditos a actuar como es debido ordenándoles hacerlo. Algunos intérpretes sostienen que según el jesuita la ley añadiría a una obligación preexistente una obligación adicional y específica, mientras que otros creen que para Suárez no existe obligación que no tenga en la ley su propia fuente y que, por consiguiente, antes de la ley no puede haber obligaciones, sino sólo deberes. En todo caso, (...) Suárez no parece capaz de explicar por qué el súbdito debería obedecer al legislador, ni tampoco por qué en efecto debería actuar como es debido. Por lo tanto, parece que se puedan compartir en su mayor parte las conclusiones bien conocidas de quien sostuvo que, una vez agotados los presupuestos metafísicos y antropológicos de la doctrina ética y jurídica de Tomás de Aquino, el intento suareciano de refundación de la obligación moral, jurídica y política no pudo, en última instancia, conseguir su objetivo. (shrink)

Questo saggio ha come oggetto di riflessione i conflitti ambientali, i nuovi soggetti politici che ne sono protagonisti e le visioni collettive che paiono centrarsi in maniera inedita sulla cattiva gestione delle risorse locali e sui conseguenti rischi per la salute pubblica. Nuovi soggetti politici appunto che operano l'articolazione fra discorsi scientifici e discorsi politici. A partire da alcuni casi di studio l'articolo conduce una breve analisi sulle forme argomentative adottate da questi gruppi, sulle modalitÀ di intendere il rapporto con (...) le istituzioni democratiche e con la scienza, sui processi interni di leadership e sull'idea di ‘rivolta' da condurre. (shrink)

Con l’arrivo di Nietzsche in Francia, la lunga e tormentata storia delle relazioni culturali con la Germania vive un momento particolarmente significativo. L’articolo intende ricostruire i passaggi che intersecano su diversi piani la ricezione del pensiero nietzscheano in Francia tra il 1890 e il 1914. Dalla discussione sul nichilismo, che fin dagli esordi traccia l’orizzonte interpretativo all’interno del quale viene ripensata la civiltà europea, prende corpo il dibattito sulla identità della cultura francese, già messa in crisi nel ventennio precedente dalla (...) fortuna di Schopenhauer e Wagner. Intrecciandosi in un drammatico crescendo con le vicende della Francia, gli itinerari interpretativi finiscono per riflettere sulla riforma filosofica nietzscheana le ossessioni del paese, dal pangermanesimo all’antisemitismo. (shrink)

In On a raison de se révolter Sartre identifies in idealistic unrealism, in amoralistic realism, and in materialistic and moralistic realism, the three decisive moments in his intellectual development. In the light of these caesuras, which interweave the gnoseological and the moral problem and find a possible key of interpretation in the progressive semantic mutation of the authenticity-unauthenticity dichotomy, the author intends to redesign the path that leads from absolute freedom, through the discovery of history and the theoretical redefinition of (...) the notion "freedom-world-others", to freedom as "total praxis". If man’s ontological difference runs through Sartre’s entire work and guides his critique of dialectical materialism, in the post-war writings that difference begins to be rethought within the historical horizon of the dialectical process of work . In presenting the morality-history relationship as inescapable, this horizon resolves the gnoseological and the moral problem in the revolutionary philosophy of work. With his adherence to historical materialism, to which Sartre lays claim in the Critique de la raison dialectique, and the dialectical connection between historical subject and method, the writings that appeared after May ’68 place within the dialectic of freedom the problem of the "total meaning" of the life of man and indicate in the «reign of freedom», of Marxian memory, the telos of history. (shrink)

This article responds to Marzia Milazzo's article ‘On white ignorance, white shame, and other pitfalls in critical philosophy of race’, in which Milazzo argues that the concepts white shame, white guilt, white privilege, white habits, white invisibility and white ignorance are pitfalls in the process of decolonisation. Milazzo contends that the way these concepts are theorised in much critical philosophy of race minimises white people's active interest in reproducing the racial status quo. While I agree with (...) class='Hi'>Milazzo's critique of white shame and white guilt, I argue that these affective responses are fundamentally different to the remaining concepts. Drawing on critical whiteness studies and agnotology, I argue that white privilege, white invisibility and white ignorance are valuable conceptual tools for revealing white people's active investment in maintaining racial inequality. Whereas Milazzo sees a contradiction between white people's active interest in maintaining racial inequality and concepts like white invisibility and white ignorance, I argue that, correctly theorised, these concepts resolve this apparent contradiction. I contest Milazzo's call to reject white privilege, white invisibility and white ignorance, arguing that these concepts are useful tools in the project of decolonisation. (shrink)