Ricerc@Sapienza

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

Introduzione al numero monografico di Contemporanea intitolato "Present days-eugenics".

Over time, the view that creativity is embodied has emerged. In order to explore if visual creativity is supported by embodied mechanisms, the simulation approach was used as a framework of reference. The idea that visual creativity relies on mental representations that implement motor processes was faced. Participants were instructed to think aloud while carrying out the Creative Mental Synthesis Task, which allows to form pre-inventive structures and interpret them according to a specific category.

Despite the increasing interest in the plasticity of aesthetic appreciation, we know comparatively little about the role of individuals' cultural (e.g. the appreciators' expertise) and of social emotional-cognitive (e.g. the social influence of people perceived as warm or competent) variables in modulating the appreciation process. In two experiments we investigated 1) whether people with different art-expertise are influenced differently by contextual (i.e. stimuli primed as art) and social (i.e.

An apparently paradoxical tendency in contemporary Philosophy of Religion consists in no longer seeking transcendence starting with invisible and immaterial elements, such as the soul, the spirit, or God known to reason. Instead a bridge between philosophy and theology has been singled out in the body. ”ut how can one reach an idea of transcendence starting from the body? In these short reflections, I will try to show how finitude and immanence are the phenomenological meaning of the body. Consciousness itself is finite because it is embodied. So it is not possible to transcend the body.

In his late text "Vertauschte Fronten" Franz Rosenzweig analyzes the Davos Disputation and underlines an apparently surprising continuity between the Heideggerian interpretation of Kant and the thinking of Hermann Cohen. Rosenzweig dwells in particular on the Cohenian concept of « correlation » and on Heidegger’s Dasein. Many scholars have already stressed many elements of proximity between Heidegger and the « New Thinking » : finitude, temporality, language. But still unexamined has remained the question of the body.

According to the standard interpretation, in DC I.1 Aristotle provides a series of arguments to prove that the body, insofar as it has three dimensions, has all dimensions, and that the body, insofar as it has all dimensions, is complete. Starting from the ancient to the most recent commentators, the arguments whereby Aristotle proves that the body has all dimensions are considered very weak. This paper sets out to show that DC I.1 does not contain any argument aimed at proving that the body has all dimensions.

In this paper I examine Plato’s conception of the relation between soul and body in the Timaeus.

The paper aims at offering an analysis of the development of feminist thought
(mainly in Europe and North America) looked through the notion of identity, in its
personal and political uses. The leading idea presented is that this analysis may offer
interesting considerations leading to a weakened understanding of this notion.