Ricerc@Sapienza

The authors' aim is to define a framework around the history of studies and analyses on cranial trepanation. In addition, based on the analytical approach of Abele de Blasio, the authors would like to reach an understanding of the various different interpretations of the origin and aetiology of the art of cranial trepanation, starting in the prehistoric era. In this brief study, historical discussions are intertwined with ethnoiatric and anthropometric techniques of the author, leading the reader into a fascinating discussion on the practice of trepanation in ancient populations.

Dans certains articles (112 et suivants) des Passions de l’âme, Descartes définissait déjà les expressions corporelles des passions comme des
« signes », encadrant ainsi déjà la question dans un horizon sémiotique. Le choix se retrouve aussi chez Kant, qui emploie, pour envisager la
question, le terme de caractéristique anthropologique. La thèse que nous voulons soutenir ici est que chez Descartes, mais surtout chez Kant

Ontologie als transzendentale Anthropologie: Kant und das Problem der Metaphysik um 1775

Objectives: Exact symmetry and perfect balance between opposite jaw halves, as well as between antagonistic teeth, is not frequently observed in natural masticatory systems. Research results show that asymmetry in our body, skull, and jaws is often related to genetic, epigenetic, environmental and individual ontogenetic factors.

The historical buildings can become an instrument for the growth of a territory in connection with the historic and artistic value, the ability to characterize environments and urban, rural and natural landscapes and on the basis of historical and documentary interest. This is confirmed in the numerous legislative measures that deal with urban planning at the international level. Most of the time, however, the interventions on the historical–architectural building heritage do not respond to logic capable of simultaneously ensuring the conservation and valorization.

Kants Schrift zur Anthropologie von 1798 beginnt mit einer Unterscheidung zwischen einer Anthropologie „in physiologischer Hinsicht“ und einer Anthropologie „in pragmatischer Hinsicht“. Über diese Zweiteilung in pragmatischer und physiologischer Anthropologie hinaus taucht in Kants Werk jedoch, wenn auch nur ganz am Rande, eine andere mögliche Art von Anthropologie auf.

In a reflection forming part of Kant’s Handschriftlicher Nachlass that has been traced back by Adickes to the years between 1776 and 1778 there occurs a phrase which occurs nowhere else in the entire body of Kant’s works: “transcendental anthropology” (anthropologia transcendentalis, no. 903 in AA XV, 395).In this passage Kant places in close relation with one another the “common sense” represented by the “point of view of all other human beings” and the self-knowledge of intellect and reason.

In a reflection forming part of Kant’s Handschriftlicher Nachlass that has been traced back by Adickes to the years between 1776 and 1778 there occurs a phrase which occurs nowhere else in the entire body of Kant’s works: “transcendental anthropology” (anthropologia transcendentalis, no. 903 in AA XV, 395). Every scholar and scientist, Kant maintains here, must take care to avoid becoming a “cyclops”, that is to say, someone who observes the phenomena that concern him with, as it were, a “single eye”.

Somatology is an ‘invention’ of early modern Protestant Scholasticism and is mentioned by Immanuel Kant. Consistently with the way in which this discipline was considered in the Seventeenth and Eighteenth Centuries, somatology is for Kant the discipline that has to do with material physical objects and therefore with ‘bodies’ conceived in a broader sense. But somatology is also for him the counterpart of pneumatology or psychology, as sciences dealing with the spirits of the soul.