Education moves in the space of distance between those who are coming into the world and the world that they arrive. Since Modern Age, this distance formed by the opposing subject and object, has tended to be an impassable abyss. In this way, the world unfolds in two: the world whose image under investigation in the field of Education is the blackboard, and the world of everyday life. In front of the blackboard the student is installed, constituted as a subject, (...) which should curtail the reality until it fits with the security and accuracy of mathematical world-object-blackboard. The world of ordinary life is there and education does not know what to deal with it, and have it for non-existent. The reality held by non-existent prevents people’s existential integration. But there’s another kind of Educations that integrates and includes subjective and objective world and needs the courage to accept and even demand the new perspectives of those who are coming to build a more complete and always risky world. (shrink)

Do abstract paintings still make sense and if so what do they mean? By reducing the paintings to simple square blots as by Cézanne, to lines as by van Gogh and color traces as by Monet their meaning is fundamentally questioned. But by interpreting these compositions as effective forces or rather affective stimuli a new and different meaning becomes apparent. Landscapes are no longer introduced but made real in the aesthetic experience. Therefore aesthetics or rather aisthetics (perception) can be defined (...) as a notion of experience and knowledge. Thus the notion of an image gets a new understanding: it can be described as an "energetic system". (shrink)

En el presente trabajo analizamos las razones por las que Husserl no ha sido fiel al programa filosófico esbozado en la tercera investigación lógica. Asimismo, proponemos la continuación y el desarrollo de dicho programa, al que damos el nombre de objetivismo absoluto, y lo defendemos como una alternativa empirista a cualquier forma de filosofía transcendental.

This article intends to develop an analysis of the concept of anonymity or anonymous life, as it appears in Merleau-Pontyʼs philosophy, in the context of a wider interrogation about the experiencie of us in contemporary societies. Our hypothesis is that Merleau-Ponty reppresents a decisive break in the phaenomenological philosophies of existence, as he moves the attention on the individual and its openness to the world, towards us, as a contidion for this openness. From that point, we analyse how this us (...) can be thinked: firstly, how the question of intersubjectivity is reformulated out of the structure Ego-Alter Ego; secondly, the figures that make the anonymity thinkable as a dimension of subjectivity; thirdly, the consequences of this reformulation on the «omnipotent fantasy of Modernity». Finally, we outline some ideas about a philosophical praxis centered on exploring the experience of us in our contemporary society, caracterized by the privatization of existence. (shrink)

This paper, written in honor of the “800 years from the birth of Bonaventure”, underlines the affinity of the philosophy and the theology of Bonaventure, General Ministry of the Franciscan Order, with the perspective of Dietrich von Hildebrand, father of the realist phaenomenology. It is delineated a curious correlation between the two authors that have been able to generate a real revolution of love. The epistemic structure and the ontology of Bonaventure are caracterized by a structural unity that through (...) an itinerarium lead to the visio Dei. On the other hand von Hildebrand in What is philoso­phy? construes a strong epistemology in which the “evidence” and the “experience” of external realities play a fundamental role in reaching the perfect knowledge. A return to God is encouraged by two philosophers through the search and the veri cation of the phamenological facts that constitute and characterize the human being. (shrink)

Levinas' thinking in Totality and Infinity is centered on the relation with the Infinite. This relation is paradoxical. To be possible, the experience of a separated subject is postulated as a transcendental presupposition. But this separation is at the same time unthinkable without the Infinite. In his main work, The Star of Redemption, Franz Rosenzweig stimulates the thinking of this relation. The renewal of Levinas' thinking of the paradox is made possible by phaenomenology . But the confrontation with Husserl (...) indicates the limit of Levinas' thinking: the asymmetrical relation with the Infinite is unthinkable without the acceptance of some kind of symmetry. (shrink)

Levinas' thinking in Totality and Infinity is centered on the relation with the Infinite. This relation is paradoxical. To be possible, the experience of a separated subject is postulated as a transcendental presupposition. But this separation is at the same time unthinkable without the Infinite. In his main work, The Star of Redemption, Franz Rosenzweig stimulates the thinking of this relation. The renewal of Levinas' thinking of the paradox is made possible by phaenomenology. But the confrontation with Husserl indicates (...) the limit of Levinas' thinking: the asymmetrical relation with the Infinite is unthinkable without the acceptance of some kind of symmetry. (shrink)

The special importance of the system of Hedwig Conrad-Martius lies in that she takes up the ideas of her teacher Husserl and pursues them on an independent path of phenomenology carefully anchored in the history of philosophy. This above all made possible the philosophical grasping of the then revolutionary findings in the modern natural sciences, especially in physics and medicine. The question concerning the border between the natural sciences and philosophy is today still debated with just as much urgency—indeed, ethically (...) with even more urgency—as it was in her time. By virtue of this alone, her ideas can be of great help to us. The natural scientific progress made since her time does not, however, present a barrier; rather it corresponds to the spirit of phenomenology: not to produce results with rigid intellectual frameworks, but to make available a tool with which the world in its diversity—and thus also for its modern, ever-changing issues—can be disclosed ever anew. The essay will consist of an overview of the life of Hedwig Conrad-Martius, an introduction to the essential ideas of her work: her concept of essence and her formulation of phenomenological ideation [Wesensschau], a brief sketch of her epistemology and an exposition of her ontological conception of “real ontology” [Realontologie]. (shrink)