Max Scheler

At a time when consciousness is increasingly becoming the subject of neuroscience, algorithmic models, and market simulations, philosophy is confronted with a fundamental question: is there still room for a mode of thinking that is not purely instrumental? It is from this question that Exorealism emerges—a philosophical concept that seeks to think reality beyond the human being, beyond language, and beyond the categories that consciousness continuously imposes upon the world...

This article examines the early Foucault as a reader of Husserl, a frequently overlooked dimension of his thought that nonetheless paved the way for the Foucault we recognize today. Drawing on his recently published manuscripts on phenomenology, it reconstructs the distinctive interpretation of phenomenology that the young Foucault was developing. Influenced by Heidegger and Fink, he sought to understand the transcendental cogito along a non-Cartesian path, thereby opening up phenomenology to ontological possibilities. Viewed through a Hegelian lens, he refused to confine phenomenology to mere descriptive analysis; instead, by tracing the interplay between the transcendental and the historical, he articulated a speculative orientation that characterized phenomenology as a “rationalism of being”. The article concludes by revisiting the cogito debate between Derrida and Foucault, revealing an unexpected proximity between the two philosophers.

Durante el pandémico año 2021, tratamos de desarrollar una visión sobre cómo y qué valoramos, con una particular atención a porqué valoramos, como constituimos nuestras escalas de valores y como se relaciona nuestro valorar con el reconocimiento de la autoridad.
En la Actualidad histórica, sostenemos que todo es relativo y, a la par, que hay cosas que no debieran haber sucedido nunca -y una vez que sucedieron no deberían volver a suceder Nunca Más (1984)-.
El artículo propone reflexionar sobre esta cuestión aprovechando las ideas de culturas y naturaleza, para poder distinguir en la acción, los valores y los bienes, con relatividad empática, sin relativismo, tratando de entender que lo valioso es siempre la experiencia de alguien, a cuya sensibilidad las cosas le hablan y resplandecen como valiosas.
Los valores se abstraen de los motivos que ha tenido, tiene, podría tener, o desearíamos que tenga una acción, y se viven como energía-motivación de la acción real.
Desarrollamos así la idea de valores impedientes (que acrecientan nuestra fragilidad desde las heridas pasadas), valores desbordados (el valor, en su referencia real, va siendo dejado de lado por el desborde de nuestra emotividad o de nuestra racionalidad), valores espejismos (los valores en el espejo de mi burbuja de sentido), valores fantasmas (de la normalidad meramente extrínseca) y valores basura (que lanzan vidas humanas como si fueran de descarte).
Finalmente, desarrolla la idea de que las personas reconocen autoridad a quien defienden o promueven con competencia unos valores que son percibidos como tales por una comunidad.

ABSTRACT
During the pandemic year 2021, we tried to develop a vision of how and what we value, with a particular focus on why we value, how we constitute our value scales, and how our valuing relates to the recognition of authority.
In the historical present, we maintain that everything is relative and, at the same time, that there are things that should never have happened – and once they happened they should never happen again.
The article proposes to reflect on this question by taking advantage of the ideas of cultures and nature, to be able to distinguish in action, values and goods, with empathic relativity, without relativism, trying to understand that what is valuable is always the experience of someone, to whose sensibility things speak and shine as valuable.
Values are abstracted from the motives that an action has had, has, could have, or would like to have, and is experienced as the motivation-energy of real action.
Thus we develop the idea of impeding values (which increase our fragility from past wounds), Overflowing values (value, in its real reference, is being set aside by the overflow of our emotionality or our rationality), mirage values (the values in the mirror of my bubble of meaning), phantom values (of merely extrinsic normality) and junk values (which throw human lives as if they were discarded). Finally, it develops the idea that people recognize authority to those who competently defend or promote values that are perceived as such by a community.

Auch wenn die Fragen der Künstlichen Intelligenz einen inhaltlichen Schwerpunkt des Schreibens einnehmen, widmet Leo auch den Fragen von Krieg und Frieden ein ausführliches Kapitel, das unter der Überschrift „Die Kultur der Macht und die Zivilisation der Liebe“ steht, und zwar nicht nur im Zusammenhang mit KI. Auf diese Weise wird auch die Friedenslehre der katholischen Kirche angesichts der gegenwärtigen Herausforderungen aktualisiert. Auf diesen wichtigen Teil von Magnifica Humanitas möchte ich hier hinweisen.

Yáñez se convertía en un filósofo profesional y para esa fecha ya era un escritor reconocido por los críticos literarios. El hecho de volverse un profesional indica la relación de su prosa con la filosofía. Sin embargo, hasta la actualidad, los críticos han dado poca importancia a este detalle. Por esta razón es pertinente adentrarse a revisar y a difundir los ensayos de Yáñez en los cuales ejerce el análisis filosófico. Los siguientes textos que presentamos son dos ensayos de Yáñez sobre el pensamiento de Martin Heidegger publicados en 1940. Se trata de ensayos de corte expositivo más que introspectivo, que llevan a la reflexión sobre conceptos y temas metafísicos del filósofo de Messkirch; también precisan afinidades de este pensador con otros autores, por ejemplo, con Søren Kierkegaard. La importancia de estos escritos radica en mostrar el ejercicio filosófico hecho por un literato, el cual esclarece varias ideas sobre la filosofía heideggeriana. Los ensayos son significativos porque aportan información adicional a lo que dicen, esto es, datos sobre lecturas, autores, fuentes, libros que eran ya conocidos en aquella época del cuarenta. Por mencionar un caso de lo anterior, los ensayos muestran que la obra Sein und Zeit fue leída a través de una traducción, probablemente al francés,

For Nietzsche, style is not only a tool for expressing critical thought but also a substantial part of this thought. In this study, firstly, the views of some thinkers on Nietzsche's style will be tried to be critically conveyed. Afterward, his style will be examined through Nietzsche's idea of perspectivism. Subsequently, some prominent ideas in Nietzsche's existentialism will be expressed. As a matter of fact, the style in Nietzsche presents himself as an act of critical existential consciousness. At the end of the article, it will be tried to show that the style itself, as a form of criticism, is actually the affirmation of life in Nietzsche's thought.

Her research focuses on interspecies communication, symbolic landscapes and the ethical bonds between humans and non-humans. Other -as lacking all the supposed marks of the human, such as subjectivity, reason, language and morality. Snakes, raptors and other liminal animal figures disrupt this dominant anthropocentric worldview, and a comparison with non-modern cosmologies shows how, in many cultures, non-human animals are recognized as legitimate interlocutors, endowed with their own subjectivities and agency. A reflection on a biocentric and intercultural ethics of interspecies communication, capable of overcoming extractive logics and mending the symbolic bonds severed with the non-human, shows how we can symbolically decentre anthropocentrism, and open spaces for these non-human agencies.

Godina 2027. obilježava stoljeće od prvog objavljivanja Bitka i vremena Martina Heideggera, jednog od najutjecajnijih filozofskih djela dvadesetog stoljeća. Ovaj jubilarni trenutak pruža iznimnu prigodu za temeljitu revalorizaciju Heideggerova mišljenja i njegovih trajnih učinaka na filozofiju, humanistiku i interdisciplinarne prakse. Filozofski savjetnik poziva autore na slanje radova za poseban tematski broj posvećen ovom obljetničkom događaju.
Tematski broj potiče istraživanja koja se u bilo kojoj mjeri tiču naslijeđa Martina Heideggera i Bitka i vremena, i to u svim dimenzijama njegova filozofskog dosega, od izvorne egzistencijalne analitike, ontologije, fenomenologije, do njezinih razgranavanja u suvremenoj misli. Uredništvo osobito potiče radove koji se bave praktičnom primjenom Heideggerove filozofije, uključujući njezine implikacije za filozofsku praksu, egzistencijalnu psihoterapiju, kliničku fenomenologiju i utjelovljenu kogniciju. Heideggerova fundamentalna ontologija, analiza Daseina, vremenitosti, brigovanja, raspoloženja, tjeskobe, savjesti i autentičnosti i danas ostaje neumanjivim izvorom za teorijsku i primijenjenu filozofiju.
Tematski broj jednako tako poziva radove koji istražuju nastavak i transformaciju Heideggerova projekta u misli filozofa i filozofkinja koji su ga nastavili, preobrazili ili kritički nadišli. Hans-Georg Gadamer razvio je iz Heideggerove hermeneutičke fenomenologije cjelovitu filozofijsku hermeneutiku čiji je odjek u filozofiji kulture, tumačenju teksta i dijalogu i danas neosporan. Jacques Derrida podvrgao je Bitak i vrijeme dekonstruktivnom čitanju čime je otvorio novu problematiku razlike, pisma, traga i prisutnosti. Hannah Arendt, kao Heideggerova učenica, radikalno je preobrazila analitiku Daseina u smjeru političke filozofije, djelovanja i javnog prostora. Paul Ricoeur izgradio je hermeneutičku fenomenologiju narativnog identiteta i pamćenja koja ostaje u produktivnom napetom dijalogu s Heideggerovom vremenitošću. Emmanuel Levinas, polazeći od Heideggerove ontologije upravo da bi je prevladao, utemeljio je etiku odgovornosti kao prvu filozofiju. Jean-Luc Marion razvio je fenomenologiju danosti koja Heideggerovu problematiku biti i prisuća premješta u horizont teološke i filozofske misli o fenomenu i objavi. Francisco Varela, Evan Thompson i Humberto Maturana utemeljili su enaktivistički pristup kogniciji i životu koji je od Heideggerove analize utjelovljenog bivanja-u-svijetu dobio nezamjenjiv filozofski temelj. Suvremeni pravci četverostruko utjelovljene kognicije, enaktivizma, ekološke psihologije i fenomenologije uma i danas se oslanjaju na pojmovni aparat koji je Bitak i vrijeme uveo u filozofski opticaj.

For almost as long as there have been workers who identify with the image of themselves as a "human capital," seeming to internalize the managerial, productivist logic of neoliberalism, 1 philosophers and sociologists have been fretting about how to reformulate the problem of ideology in a way that would be adequate to the late capitalist, neoliberal conjuncture. 2 How to penetrate the dense fog of overdetermination, 3 and account for the interplay between processes of subjectification, (especially those found at the site of real subsumption) and broader societal processes of interpellation by dominant ideologies, relating to labor and work? How also to understand this interplay in relation to more direct modes of subjection and domination? Despite the abiding contributions of Althusser 1 Well-known descriptions of the rise of this phenomenon, and its relation to the neoliberal project as such, can be found in works such as "

Il presente documento costituisce il supporto teorico indispensabile alla proposta del movimento culturale dell'Illumanesimo — un progetto che ambisce a riconciliare dimensione spirituale e rigore razionale in un orizzonte capace di rispondere alla frammentazione e alla crisi di senso che caratterizzano l'epoca contemporanea.
Il documento espone i fondamenti filosofici su cui il movimento si radica: una concezione impersonale di Dio come origine dell'essere; la Realtà universale intesa come totalità dinamica e intelligente; il CEFA (Campo Energetico di Forze Autocoscienti), principio che designa l'individualità spirituale autocosciente e libera; l'incarnazione come scelta evolutiva orientata alla conoscenza. Questi nuclei concettuali non rappresentano mere speculazioni teoriche, ma i pilastri valoriali su cui edificare una nuova visione dell'uomo e della sua responsabilità nel mondo.
L'Illumanesimo propone un "monismo pluralistico" che supera le dicotomie storiche tra spirito e materia, ragione e fede, individuo e totalità — offrendo così al movimento una base concettuale coerente per dialogare tanto con la scienza quanto con le tradizioni spirituali. La struttura non dogmatica del sistema — presentato come teorema filosofico aperto alla critica e alla verifica — garantisce al movimento quella flessibilità intellettuale necessaria a un autentico rinnovamento culturale.
Questo abstract  del libro l’Illumanesimo rappresenta dunque la carta d'identità filosofica del movimento: il documento che ne articola i fondamenti, giustifica le ambizioni e ne orienta lo sviluppo futuro verso una cultura fondata sulla libertà interiore, la responsabilità etica e la ricerca consapevole di senso.

İnsan, varoluşunun ilk anından itibaren en temel soruyu sormaktan kendini alamamıştır: "Ben neden varım? Bu evren neden var? Ve bu varoluşun arkasında bir anlam, bir irade var mı?" Bu sorular yalnızca filozofların değil, bilim insanlarının, sanatçıların ve sıradan insanların da içini kemiren sorulardır. Materyalist düşünce bu soruları "tesadüf ve doğa yasaları" çerçevesine sıkıştırmaya çalışmıştır. Ancak ne kadar ilerlerse ilerlesin, bilim her adımda yeni sorularla karşılaşmış ve nihayetinde insan aklı şu tablo ile yüz yüze gelmiştir: Evren, tesadüfle açıklanamayacak kadar düzenli; madde, bilinci açıklamaya yetmez; hiçlik, hiçbir şey üretemez. Burada, Allah'ın varlığını destekleyen deliller tek tek ele alınacak; ardından bu deliller birbirini güçlendiren kümülatif bir bütün olarak değerlendirilecektir. Amaç, katı bir "laboratuvar ispatı" iddiasında bulunmak değildir. Çünkü Allah'ın varlığı, bir kimyasal bileşiğin ispatı gibi test tüpünde doğrulanamaz. Burada uygulanan yöntem; aklın işaretleri okuması, delilleri tartması ve en makul, en tutarlı açıklamaya ulaşmasıdır. Buna felsefede "en iyi açıklamayı çıkarma" denir. 1. İLK SEBEP DELİLİ -HİÇLİK HİÇBİR ŞEY ÜRETEMEZ 1.1 Nedensellik İlkesi Günlük hayatın en temel gözlemi şudur: Her şeyin bir sebebi vardır. Bir taşın yere düşmesi yerçekimine, bir tohumun çiçek açması güneşe ve suya, bir savaşın patlak

Modernite yalnızca toplumsal kurumların işleyişini değil, bireylerin değer ve anlam
dünyalarını da derinden etkileyen kapsamlı bir dönüşüm sürecidir. Bu bağlamda
Türkiye’deki modernleşme süreci, mevcut geleneksel kurum ve değerler ile
Batılılaşma yoluyla benimsenen ‘yenilikler’ arasındaki gerilim ve çatışma
ekseninde yaşanmıştır. Bu çalışma, Türkiye’de modernleşme sürecinin toplumsal
değerlerde yarattığı dönüşümü, Max Scheler’in ressentiment (hınç) kavramı
çerçevesinde ele alarak, Ahmet Hamdi Tanpınar’ın üçleme romanları olan Mahur
Beste, Huzur ve Sahnenin Dışındakiler üzerinden analiz etmeyi amaçlamaktadır.
Tanpınar’ın anlatı dünyası, yaşanan bu dönüşümün kültür ve değerler
alanındaki görünümlerini analiz etmemize olanak tanırken, aynı zamanda
Türkiye’nin modernleşme sürecinin özgün dinamiklerini tartışmamız için de
zemin hazırlamıştır. Çalışmada, Tanpınar’ın romanları, nitel bir araştırma yöntemi
olan tematik analiz aracılığıyla ve Scheler’in fenomenoloji anlayışı doğrultusunda
şekillenen teorik çerçeve eşliğinde yorumlanmıştır.
Deneyimde açığa çıkanı ‘görmeye’ çalışan farklı alanlar olarak, Scheler’in
fenomenoloji anlayışı ve Tanpınar’ın edebi anlatısının kesişiminde konumlanan bu
çalışma, Türkiye’deki modernleşme sürecini anlamak adına da önemli bir zemin
sunmaktadır. Bu çerçevede Ferdinand Tönnies, Émile Durkheim, Max Weber ve
Daryush Shayegan’ın kavramları da analize dahil edilerek, toplumsal düzeyde
yaşanan değer krizinin nedenleri sosyolojik bir perspektifle açıklanmıştır.
Bu bağlamda, araştırma nesnemizi oluşturan edebi metinleri fenomenolojik bir
yaklaşımla ele alarak, modernitenin değerler alanında yarattığı dönüşümleri
ressentiment’ın tezahürleri üzerinden analiz etmeyi ve anlamayı hedefledik. Felsefe
literatüründe ressentiment kavramına dair çalışmalar bulunmakla birlikte, bu
çalışma ile bilhassa Scheler’in kavrama kazandırdığı sosyolojik bakış açısının
önemine dikkat çekerek literatüre katkı sunmayı amaçladık.

This paper investigates the phenomenon of empathy as a necessary condition for the establishment of human-robot intersubjectivity within the context of social robotics. Drawing upon the phenomenological analyses of empathy by Husserl and Stein, as well as Sartre's account of being-looked-at, the paper demonstrates how empathy can arise in human-robot relationships, particularly through the perception of the robot's gaze. The argument is substantiated by recent empirical research in Human-Robot Interaction (HRI), which highlights the significant influence of robot gaze on human emotions and behavior. The perception of a robot's eyes, especially in the Gestalt configuration of "eyes-on-a-face," can elicit basic empathic responses, while the recognition of its artificial nature calls for reflective processes of complex empathy. To account for these dynamics, the paper adopts a posthuman perspective that emphasizes the permeability of boundaries between humans and technologies. Drawing on Merleau-Ponty's ontology of the flesh and developing the notions of extended corporeality and transcorporeal analogy, the paper argues that empathy toward robots arises from the intertwining of similarity and difference across heterogeneous embodiments. Robots thus appear not merely as passive tools but as socially relevant agents, with significant implications for the design and deployment of social robotics in care, education, and companionship.

This book examines the convergence of emotion, reason, and culture in the development of value theory from modern phenomenology to contemporary debate. It addresses the emergence of values in lived experience and demonstrates how the various theories of value that emerged between the late nineteenth and early twentieth centuries are indispensable for understanding more precisely the contemporary debate on moral issues. Key research questions include: What role did early phenomenologists play in redefining value beyond formal moral principles? How do psychological approaches illuminate the methodological foundations of value analysis? By integrating neglected nineteenth-century sources and providing concrete research frameworks, this book offers scholars a revitalized conceptual apparatus for advancing debates on value across philosophy, psychology, sociology, and cultural studies.

With the help of Niklas Luhmann's social theory, we can affirm that society is the totality of communications over psychic systems, or, expressed in the language of Nicolai Hartmann's ontological theory, the intellectual-intellectual layer of existence above the psychic layer of existence. Through artificial intelligence and the platforms of cyberspace, most of people's communications have been transferred to cyberspace platforms (Facebook, Google, X, Tik-tok, etc.)  from physical space, and social communication, thus society became two-organized. However, cyberspace platforms do not simply complement and adopt physical space communications, but they also multiply this by making individuals' communications enormously easier.  In other words, if society is the totality of communications, then an explosion in communication density has also taken place, and even more condensation, it has been happening since the turn of the millennium in today's societies. 
    And this affects everything and changes it compared to how it has worked so far. I have been dealing with the shift of social activities from physical space to cyberspace and cyberspace platforms for years, but so far I have understood it to mean that what has taken place in direct, face-to-face interactions in physical space is now largely done through cyberspace platforms. By my own example, I vaguely knew that in the previously difficult conditions of physical space, I only carried out a fraction of the communication, compared to the fact that nowadays even the hourly emails and dozens of Facebook discussions, google searches and asking questions in Google's AI mode increase my daily communication in cyberspace to over a hundred a day. And this is the case with other people as well, and with this, the density of communication at the social level above individuals multiplies compared to before. This can increasingly be called a society of communication density explosion.
    I noticed this phenomenon in connection with the last Hungarian parliamentary elections, because the proportion of voters here was 65-70% for 36 years, and even in rare cases of dramatic competition, it only went up to 71% according to experience under the age of 36. Although there was a dramatic competition in the campaign again, based on the experience so far, all experts predicted a maximum of 72%. In comparison, this number has become almost 80%, and completely new layers of young voters have also appeared at the ballot boxes, while previously no more than 20-30% of these age groups voted. And this completely reversed the voting rates of the political camps. Cyberspace platforms have made it possible to continuously reach young people and involve them in social communication, and since smartphones since about 2016, every young person has been communicating on one of the platforms for many hours a day. Since the political camp that replaced the government was now able to spread the renewal that the young people liked and the atmosphere of new freedom by ousting the government, through the communication reach and involvement that had existed for more than ten years, almost a million new voters poured into the voters and turned the political results around. The society of the explosion of communication density has suddenly shown itself. But this may surprise our established schemes and expectations in other areas in the future.

„Die Einheit der Sinne“ von 1923 gilt oft als dunkles und schwerfälliges Frühwerk. Diese Einschätzung wird jedoch der Fülle an innovativen Einsichten nicht gerecht, die Helmuth Plessner darin versammelt hat. Der vorliegende Band erschließt die Schrift zum hundertjährigen Jubiläum neu und bündelt aktuelle Lektüren. Sein Anliegen ist ein zweifaches: Erstens entfaltet er Plessners ambitioniertes Projekt einer „Ästhesiologie des Geistes“ im engen Geflecht von Sinnes-, Natur- und Kulturphilosophie, Erkenntnistheorie, Ästhetik und Anthropologie und geht dessen Bedeutung für Phänomene wie Ausdruck, Sprache und Kunst nach, vor allem Musik und Malerei. Zweitens kontextualisiert er Plessners Denken und bezieht es auf zeitgenössische philosophische Strömungen wie Neukantianismus, Phänomenologie, Lebensphilosophie und Hermeneutik. Der Band füllt eine Leerstelle und demonstriert die Tragweite von Plessners Sinneslehre für Philosophie, Wissenschaft und Kultur.

Prispevek najprej oriše zgodovinski in pojmovni okvir, v
katerem se v obdobju Meiji uveljavi izraz tetsugaku kot japonsko
poimenovanje filozofije, nato pa se osredini na nastanek
tistega miselnega sklopa, ki ga danes označujemo kot kjotsko
šolo. Izhaja iz predpostavke, da ta oznaka ne pomeni enotne
šole v strogem smislu, ampak gibljivo mrežo filozofskih sorodnosti,
institucionalnih vezi in notranjih razhajanj, ki se v zgodnjem
20. stoletju oblikuje okoli Kjotske univerze. V tem okviru
prispevek izpostavi Nishido Kitarōja ter sledi premiku od
zgodnje zasnove čistega izkustva k poznejši logiki kraja, v
kateri dobijo osrednjo težo pojmi kraja, absolutne ničnosti in
samoidentitete nasprotij. Izbira dveh prevedenih odlomkov,
iz Raziskave o dobrem in iz eseja Kraj prikaže kronološko
sosledje Nishidove filozofske misli, obenem pa pokaže tudi
njeno notranjo preobrazbo, od začetnega opisnega izhodišča
k izrecneje logični in dialektični ubeseditvi. Prispevek želi s
tem v slovenski prostor uvesti problemsko jedro kjotske šole
kot še vedno živo filozofsko tradicijo, ki ne stoji zgolj ob robu
evropske misli, temveč omogoča tudi produktiven premislek
njenih ustaljenih pojmovnih delitev.

In this paper, I examine three distinct models of thought. The central focus is the relationship between the individual and society, and the question of what constitutes individual uniqueness or selfhood in relation to others, as well as how one might approach the challenge of nihilism from a fresh perspective. My analysis is grounded in an ethical and existential-philosophical framework. The first section explores Kierkegaard’s individualistic perspective on society and his notion of the authentic individual, achieved through a turn toward the divine. I then consider whether, and to what extent, it is meaningful to secularize his thought; removing the idea of God and replacing it with the concept of emptiness in order to make it more relevant to contemporary circumstances. To develop this idea, I turn to Nishitani’s interpretation of nihilism within the Japanese context, which, rather than seeking transcendence toward God, emphasizes a movement of “trans-descendence” into emptiness. The second part of the paper outlines Watsuji’s ethical theory. At its core, his philosophy is rooted in the other; for Watsuji, the individual comes into authentic existence only through society itself. If we accept his understanding of nothingness and emptiness, the radical opposition between the external and the internal dissolves, as the division between the two never truly materializes, or rather, it collapses back into itself, leading to a reconciliation with the world. In this context, the “I” remains distinct and the “other” remains other, but on a deeper level, we are all indeterminate within the shared field of emptiness, which we inhabit together without dividing reality into subjective and objective domains.

Abstract

This study investigates the worth and dignity of the human person in light of Catholic teaching, with special reference to Pope John Paul II’s encyclical Redemptor Hominis (1979). The primary aim is to examine the meaning of the human person from a theological-anthropological perspective and to situate human existence within the realities of sin and redemption.

The research identifies and evaluates contemporary challenges that devalue human dignity, including secularism, moral relativism, technological manipulation of life, poverty, violence, and the culture of death. It then undertakes a systematic study of the teachings and principles of Redemptor Hominis, particularly its Christocentric vision that “man cannot live without love” and that Christ fully reveals man to himself.

By analyzing the encyclical’s key themes — the redemption of man through Christ, the primacy of the person over things, and the Church’s mission to serve humanity — the study explores how the application of Redemptor Hominis provides a viable solution to problems that undermine human worth today.

The paper argues that a return to the integral vision of the human person as created in the image of God, fallen yet redeemed in Christ, offers a solid foundation for personal, ecclesial, and social renewal. It concludes that Redemptor Hominis remains a prophetic and pastoral resource for promoting human dignity, fostering solidarity, and building a civilization of love in contemporary society.

Keywords: Human person, Human dignity, Sin, Redemption, Redemptor Hominis, John Paul II, Catholic anthropology, Contemporary challenges

In Absetzung vom inflationären Begriff einer desexualiserten, im übrigen unspezifischen Kulturleistung entwickelt der Beitrag am Faden der Lektüre der zwar fragmentarischen, doch ungemein trennscharfen Äußerungen des frühen und mittleren Freud (im weiteren kursiv gesetzt) die These eines seltenen Triebschicksals: es geht um einen Partialtrieb, der sich der Verdrängung von Anfang an entzieht, der sich diesoder jenseits der Gebundenheit an die infantile Sexualforschung frei bewegt, und derart die kunstvollere Neubearbeitung eines Objekts an/unter der Grenze der Materie (sub limine materiae) ermöglicht. Die bei Freud implizite Topologie der Anbindung dieses Partialtriebs an die Vorstellungsrepräsentanz der Urverdrängung wird kurz diskutiert, und mit der Lacanschen Artikulation der choséité-ein Neologismus, der keine Beachtung fand-und des objet averbunden. Das führt zu beiläufigen Bemerkungen zu künstlerischen Produktionen, und zu dem, was man Stil nennt. Die Frage, ob Neurotiker sublimieren können, und ob die Analyse diesen Ausweg (Freud) zu befördern vermag, rahmt die Untersuchung.

What makes something aesthetically valuable? The fitting-attitude (FA) theory famously answers: the appropriateness of the subject's response. Yet this answer is increasingly under pressure, especially as renewed interest in aesthetic realism has called into question whether value depends on attitudes. This paper takes up this tension and explores how early phenomenological realism can reframe the FA theory in a new, dual-aspect light. On this view, emotional attitudes are not value-constituting but value-disclosing: they serve as normatively structured modes of responsiveness to values already inherent in the object. Rather than abandoning the FA approach, this model transforms it-preserving its normative insights while rejecting its ontological commitments. By integrating phenomenological distinctions between types of affect and modes of attention, this reconfiguration restores the epistemic and normative force of fitting attitudes without collapsing into subjectivism, offering a renewed foundation for thinking about normativity.

Riflessione filosofica in contesto esistenziale Premessa Il problema affrontato è classico e insieme intimo: che cosa resta di un ente che è stato? In quale senso l'essere-stati differisce dal non essere mai stati? E in quale senso, simmetricamente, il post-mortem non è equivalente al pre-natale? L'intuizione di partenza è che il nulla originario, da cui si emerge nascendo, e il nulla che sembra accogliere chi muore non sono lo stesso nulla. Tra i due si è interposto qualcosa di irrevocabile: l'aver-avutoluogo. Da questa intuizione semplice nasce la formalizzazione che segue, articolata in tre regimi irriducibili-ontologico, antropologico, causale-la cui somma definisce ciò che chiamiamo permanenza. Il documento ricostruisce il percorso che porta alla formula finale, ne verifica la tenuta su casi-limite e contro l'obiezione più dura (l'eternalismo della filosofia del tempo), e si chiude con un enunciato sintetico.

Dans cet article, il sera question de la colère en tant que levier d’action militante et émotion potentiellement créatrice d’espoir. Katie Stockdale, dans son livre Hope Under Oppression, réfléchit la valeur de la colère et sa relation à l’espoir dans une perspective féministe. L’autrice évoque certaines critiques, pour ensuite les réfuter et exposer comment la colère peut être génératrice d’espoir en contexte de réparation. La question reste : la colère est-elle un levier d’action militante ? Et, si oui, est-elle appropriée et soutenable ? Dans certains contextes, comme celui de l’action collective et militante, il sera défendu que oui. Pour ce faire les écrits de Paul B. Preciado seront aussi mobilisés, précisément Un appartement sur Uranus, où des exemples de colère qui encourage l’action sont évoqués.

In the field of Artificial Intelligence, the rapid development and application of affective computing has posed a serious challenge to affective phenomenology, which is mainly centred around the affective computing puzzle, the affective understanding puzzle, and the affective deception puzzle. A comprehensive response to the challenges posed by affective computing from the standpoint and approach of affective phenomenology becomes the theme of this study. In the process of responding to the challenges, the theoretical foundations of affective computing (cognitive science and psychology) are analysed and evaluated from the standpoint and approach of affective phenomenology, the gains and losses of affective computing research are evaluated, and it is considered whether the phenomenology of affect can open up a possible new vision and direction for affective computing?

This thesis has the goal of bringing Aquinas and Heidegger into dialogue over an important issue of methodology. It highlights the similar strategies for overcoming the limits of speculative reason and its use of concepts while emphasizing the superiority of several features of Aquinas’s method of analogy of proportionality (analogia proportionalitatis). The disciples of Aquinas can see in Heidegger’s particular phenomenological methodology something similar to the medieval theory of analogy, which Heidegger calls “formale Anzeige” (formal indication). Formal indication formed an important part of Heidegger’s phenomenological method in his effort to understand what transcends beings (Seiende). Heidegger provides Aquinas a complementary way to conceive being and the human subject by highlighting the enactmental sense of human experience, namely, the meaning of human experience comprised of our practical engagement with the world. Students of Heidegger will benefit from an engagement with Aquinas, since the latter also understands that conceptual reasoning has limits and provides a strategy to overcome its pitfalls and speak of what transcends beings.

Seeing with infinite different eyes, with animal eyes. Empathy, transparency and opacity in the contemporary representation of the animal gaze.

The essay intends to investigate in a critical way some forms of contemporary representation of the animal gaze, conveyed by new media, cinema and installation artistic practices. Through the reinterpretation of Jakob von Uexküll’s biosemiotic reflection and Adolf Portmann’s morphology in the light of media theory and neuroscientific theories of cinema, the contemporary forms of narration of animality oscillate between the transparent invisibility of the animal gaze and the restitution of its irreducible otherness and opacity.
The ambiguities and contradictions of the empathic turn promoted by new media are explored through the analysis of three different works united by an ecological attention to the restitution of animal gazes: Lucien Castaing-Taylor and Vérérena Paravel’s documentary Leviathan (2012), the exhibition Umwelt (2024) and Jerzy Skolimowski’s film EO (2022).

Morality as the Destiny of Human Being in the Philosophy of Kant and in the Age of German Enlightenment. human nature is one of the most important subjects in Kant's philosophy, reflections on which we find in many works of Kant. First of all, it is worth noting that the distinguished status of a person is fundamentally important for Kant.

En los últimos años, en numerosos países de América Latina, los derechos de la naturaleza se han consagrado en la Constitución. El objetivo principal es tener en cuenta una visión indígena de la naturaleza. En el siguiente artículo examinaremos si los argumentos para conceder derechos a la naturaleza también pueden derivarse de la tradición del pensamiento occidental. Además, se tendrá en cuenta la historia del concepto de «naturaleza viva», desde Aristóteles hasta la actualidad, así como su importancia para el estatuto jurídico de la naturaleza. De particular importancia aquí es la cuestión del valor intrínseco de la naturaleza.
PALABRAS CLAVE: derechos de la naturaleza; propiedad privada, naturaleza desencantada; visión mecánica de la naturaleza; teleología; epistemología; ontología; subjetividad; derechos humanos; dig
nidad; valor intrínseco de la naturaleza.

On Max Scheler's account, the purpose of the phenomenological reduction of an experience is to reveal the a priori or essential contents that are constitutive for that experience. By contrast to Husserl, Scheler does not hold that the reduction reveals the immanent contents of consciousness, but objective and mind-independent sense-structures. In this paper, I aim to give a systematic account of these claims by interpreting the phenomenological reduction as demonstrating the objectivity of knowledge. To do so, I discuss what the objective contents of an experience are, how Scheler proposes to get them into view and what he takes the relation of mind and world to consist in. In doing so, I draw in particular on some of his posthumously published and little discussed ideas on the reduction. While Scheler complemented his method with a metaphysical interpretation, in concluding my discussion, I suggest a more naturalistic way in which to understand the results of the reduction.

Gehlen introduce l’antropologia filosofica come disciplina che studia l’uomo nella sua globalità, mettendo in luce la sua “mancanza originaria” rispetto agli animali. L’essere umano è biologicamente carente, ma proprio per questo è costretto a creare cultura, istituzioni e tecnica. Il libro mira a mostrare che queste creazioni non sono accessorie, bensì fondamentali per la sopravvivenza e l’identità dell’uomo.

This paper examines the structure and philosophical implications of the types of perceptions described by the constructions "perceiving in" and "perceiving through": the perception of emotions thanks to emotional expression, picture-based perception and perception thanks to physical traces. Despite their apparent differences, it is argued that these cases share four fundamental characteristics: they are specifically mediated perceptions (mediated through physical changes, pictures, or imprints), direct and non-inferential in nature, involve objects which are not in the perceiver's line of sight, and are dependent on their objects. A unified account of these three cases is provided which analyzes their underlying relations of mediation. The investigation begins with trace-based perception as the basic case, arguing that it allows us to understand both emotional and pictorial perception. This approach pays particular attention to the neglected ontological structure of media, traces and informational transmission.

Rather than a monolithic or unitary concept, personhood is best approached as an open, phenomenological constellation. The concept's vitality is exhibited through its deployment across diverse contexts, where it serves various argumentative roles and allows for nuanced descriptive precision. Generally, the concept captures concretely living subjectivity in contrast to a mere physical thing or psychic soul. It is the concrete subject to which values are given and to whom an ethical call is addressed; it is the locus of the temporal and habitual formation of individuality; and it is the center of diversed social and communal relationships.