Studia Philosophica Wratislaviensia 14.1 (2019)

The Review of Politics, 2022

2022

The theoretical approaches of the civil disobedience are relatively new phenomena. The classical theoretical precursors (Thoreau, Habermas, Arendt, Rawls, Dworkin) point to a slice of modern society in which law, politics and morality are all "competent". Through these theories, we will attempt to analyse the disobedience movement of Hungarian public school teachers in both legal and moral contexts. What are the moral foundations of political obligations? How to resolve the dilemma between the political obligation and the unjust law?

in Phenomenology and the Primacy of the Political, Véronique Fόti and Pavlos Kontos editors, , 2017

Fabio Ciaramelli in “Intuition and Unanimity: From the Platonic Bias to the Phenomenology of the Political” extends Taminiaux’s claim of a Platonic bias in philosophy. For Taminiaux, the Platonic bias in speculative philosophy subordinated the body politic’s life and action to the sage’s life of contemplation that brought with it a problematic failure in understanding human affairs. (16) Ciaramelli takes the impetus of Taminiaux’s antispeculative research to connect the Platonic bias in speculative philosophy’s ontological paradigm of an ideal truth with the preference for unanimous solutions to social and political issues. For Ciaramelli, the issue is a matter of totality versus plurality because the Platonic bias to unanimous solutions implies a repression of plurality. (18-19) Ciaramelli takes an unexpected and interesting approach to the issue, basing his essay on a 16th century text by Etienne de La Boétie, Discourse of Voluntary Servitude. La Boétie’s essay criticizes passive submission to a unique center of power. La Boétie goes so far as to blame the people for their servitude, reasoning that by continuing to submit to power, they prefer servitude to liberty. Ciaramelli interprets La Boétie as advocating two conflicting social models: a pluralism that allows uniqueness to flourish and a totalizing model that dominates individualities and produces uniformity. (20-21) La Boétie argues that nature does not give us a model for either servitude or freedom; therefore, the ways to safeguard individual uniqueness and pluralism must be socially instituted. From this concept, Ciaramelli deduces that it is necessary to reject the Platonic bias of a universal solution. He insightfully extends this thought to La Boétie’s conception that to achieve liberty “nothing more is needed than to long for it,” connecting this conception with the preference for unanimous solutions that threaten plurality. (25) Ciaramelli concludes that La Boétie, despite his insights, is also guilty of confirming the domination of unanimous solutions.

"Quaderni della ricerca" n. 2, pp. 173-198, 2012

Mediterraneo Antico, 2022

The Journal of Polian Studies (print ISSN 2375-7329; online ISSN 2379-8254, South Bend, IN, USA) aims to encourage scientific cooperation and communication between researchers and academics concerning important themes of anthropology, metaphysics, and theory of knowledge. The Journal of Polian Studies focuses on and is inspired by Leonardo Polo’s profound, wide-ranging and original philosophical proposals. Our principal aim is to publish articles that are models of interdisciplinary work and scientific accuracy, thus allowing readers to keep abreast of the central issues and problems of contemporary philosophy. Editor-in-Chief: Alberto I. Vargas Assistant Editor: Gonzalo Alonso Bastarreche CONTENTS (No.1/2014) 1. Presentation: Ignacio Falgueras 2. TRANSLATION: Friendship in Aristotle by Leonardo Polo 3. ARTICLES - What Is the Mark of the Mental: L. Polo’s Retrieval of Aristotle’s Energeia (Marga Vega) - The Anthropological Foundation of Ethics and its Dualities (Juan Fernando Sellés) - Leonardo Polo and the Mind-Body Problem (José Ignacio Murillo) - Justice and Dominion in Light of Transcendental Anthropology (Idoya Zorroza) - Transcendental Anthropology and Foundation of Human Dignity (Blanca Castilla de Cortázar) - Requirements for the Study of Time and Action in Polo’s Notion of Law... and in Jurisprudence (Daniel Castañeda) - The Leader as Friend: Implications of Polo’s Friendship in Aristotle for Humanistic Corporate Governance (Aliza Racelis) 4. CONFERENCES & NOTES - The Personal Being in Leonardo Polo’s Philosophy (Juan A. García González) - A Brief Introduction to Polo’s Ethics (Gustavo González Couture) 5. REVIEWS & NEWS

Foucault Studies, 2013

This article highlights that ancient philosophy regenerated the practice of parrêsia following the crisis into which it had fallen in the polis. Through this, it established a strong relationship between freedom, truth, and politics, constantly eluding the risk of using “true speech” as a tool of rationalizing the exercise of power. The primary outset for the argument will be the course held by Foucault in 1982-1983 (Le gouvernement de soi et des autres). The paper holds that philosophical parrêsia asserted itself as a practice that could not be anything but “transpolitical,” while remaining similar to the ideal of freedom as active participation in public life – at least in the case of Socrates and the Cynics. According to Foucault, after a long period of disuse due to the predominance of theology and pastoral power, philosophical parrêsia was able to flourish in modernity. This occurred above all with Kant through the critical ontology of the present. On my part, I try to show how...

Historians and philosophers in the twentieth century began paying attention to both history and philosophy, especially when they wrote about the history of political thought or the history of ideas more generally. This article is a study of the recognition of the significance of the rivalry or incommensurability of different traditions in the writings of five major figures, Isaiah Berlin, Alasdair MacIntyre, Michael Oakeshott, John Pocock and Quentin Skinner. I want to argue that the recognition took different forms, depending on whether it came from the philosophical or the historical side; that it was one of the three most significant recognitions made by what has come to be called the 'Cambridge School' of the history of political thought; and that it has been rather lost to sight in the last thirty or so years. This is to be regretted, as the recognition of the incommensurability of traditions, if it was ever significant, cannot have ceased to be significant just because it is not written about at the moment, and is fundamental not only in making sense backwards of the origins of our thought but also in making sense forwards of what it is possible and necessary to think in the future. The recognition is, in its way, the equivalent of an uncertainty principle or exclusion principle in the humanities, and the establishment of such a principle in the humanities is one of the great achievements of mid-twentieth century thought.

We must now examine…whether just people also live better and are happier than unjust ones. I think it's clear already that this is so, but we must look into it further, since the argument concerns no ordinary topic, but the way we ought to live." -Plato, Republic, I, 352d