In this paper I offer a conceptual characterization of the idea of a “sense of justice” as a suit... more In this paper I offer a conceptual characterization of the idea of a “sense of justice” as a suitable motivational basis for respect for the principles of justice in force in a given society, and argue that a similar concern can be found not only in John Rawls, who expressely talks about that notion, but also in Aristotle. My main contention is that both thinkers invite readers to conceive of the sense of justice as an attitude admitting of various degrees, ranging from a fear-inspired respect for the law up to an unconditional appreciation of the established constitutional principles and the laws stemming fom such principles. In the first part of this paper, I will address Aristotle’s view of a natural capacity of human beings for sociability, political participation and functional interdependence within the city culminating in a virtue-based political friendship. In the second part I will contend that, in Rawls’ view, the individual sense of justice is at work not only after the e...
Il presente lavoro propone una ricerca di natura interdisciplinare, condotta da una dietista e un... more Il presente lavoro propone una ricerca di natura interdisciplinare, condotta da una dietista e una ricercatrice in filosofia politica, relativamente a questioni di sicurezza alimentare e di conciliazione di valori che possono essere sollevate nelle societ\ue0 multiculturali. Per \u201csicurezza alimentare\u201d si intende la possibilit\ue0 di accesso fisico, economico e sociale di ogni individuo, in ogni momento, a una quantit\ue0 sufficiente di cibo sicuro e nutriente, che soddisfi i suoi fabbisogni nutrizionali e le sue preferenze alimentari, per una vita attiva e in salute . Nella prima parte dell\u2019indagine le autrici offriranno una riflessione volta ad approfondire il concetto sopra menzionato, che attinga alla questione dei valori che motivano e strutturano l\u2019adesione da parte di determinati individui a specifiche pratiche alimentari. In particolar modo, verranno esaminate alcune situazioni i cui protagonisti sono soggetti minoritari che sperimentano uno sradicamento d...
Este artículo analiza el papel que tiene la atención hacia el ēthos de los ciudadanos en la creac... more Este artículo analiza el papel que tiene la atención hacia el ēthos de los ciudadanos en la creación y la conservación de los regímenes políticos por parte de una actividad legislativa virtuosa, haciendo especial hincapié en las formas de gobierno democráticas. Para desarrollar esta idea, me centraré en la idea de la “amistad política” (hē politikē philia), que Aristóteles examina en sus obras éticas en relación con la facultad de la actividad legislativa virtuosa de moldear los hábitos (individuales y relacionales) de los ciudadanos. El análisis de los diferentes tipos de regímenes democráticos mostrará que ellos carecen de una auténtica amistad política. Demostaré también que, aunque las medidas democráticas puedan mejorar y conservar los regímenes imperfectos, Aristóteles sigue manteniendo una opinión negativa hacia esas politeiai. Palabras-clave: régimen, democracia, amistad, ēthos, igualdad.
In this paper I pursue the possibility of addressing respect not only in terms of a theoretical s... more In this paper I pursue the possibility of addressing respect not only in terms of a theoretical support for the articulation of distributive policies, but also and especially as an object itself of equal distribution. I work out a specific model of \u201crespectful treatment\u201d of minority subjects which, if displayed by institutions and their representatives, may prove well-suited to (i) handle claims of recognition related to certain aspects of the identity of those who are issuing the request (e. g. linguistic, ethnic, religious, cultural); (ii) acknowledge the moral authority of the subjects who have advanced such claims. With a view to this, I critically engage with two normative models of equal respect for people: (1) Carter\u2019s idea of \u201copacity respect\u201d, which is premised on the idea that respecting people requires treating them as endowed with a minimum threshold of empirical agential capacities; (2) Galeotti\u2019s paradigm of equal respect as an individualising act of recognition
Nel suo Confronting Aristotle\u2019s Ethics Garver si propone di analizzare le complesse dinamich... more Nel suo Confronting Aristotle\u2019s Ethics Garver si propone di analizzare le complesse dinamiche che animano il rapporto tra vita della polis e virt\uf9 morale, individuando nell\u2019identificazione tra essere buoni ( being good ) e compiere il bene ( doing good ) il centro focale della filosofia morale di Aristotele. L\u2019idea alla base del lucido percorso argomentativo tracciato nel libro \ue8 quella secondo cui l\u2019agire morale debba essere visto come una forma di attualizzazione ( energeia ) a doppio senso: da un lato, come realizzazione di un processo finalizzato ad un\u2019azione singola e situata in uno specifico contesto spazio-temporale; dall\u2019altro, come completamento di una serie di potenzialit\ue0 che permettono all\u2019anima umana di raggiungere uno stato virtuoso, sia esso etico o intellettuale. Tale teoria, chiamata da Garver \u201dthe double ends theory\u201d, consente allo studioso di Aristotele di intravedere all\u2019interno di una singola azione due differenti forme di finalit\ue0: una esterna, corrispondente all\u2019agire concreto e dettato da specifiche, contingenti necessit\ue0, e una interna, riguardante la motivazione propria dell\u2019agente virtuoso, che porta a valutare l\u2019agire stesso come dotato di valore intrinseco
In this paper I examine love of beauty (φιλοκαλία) in Aristotle's thought, and suggest that h... more In this paper I examine love of beauty (φιλοκαλία) in Aristotle's thought, and suggest that he treats it as an emotion (πάθος) able to develop and strengthen good moral habits. I propose that Aristotle appeals to the love of beauty of some of his addressees – namely, those who are particularly sensitive to the "aesthetic" aspect of politics – to persuade them about the appropriateness of political measures which, if taken at a face value, might not appear ethically sound. After a preliminary discussion of the power of emotions to shape virtuous conditions of the soul, I briefly address the issue of the main properties of beauty: order, proportion and definiteness. Finally, I introduce the issue of ostracism discussed in Book III of the <em>Politics</em> and present it as a paradigmatic case of a political procedure which can be justified on grounds not only of common utility, but also of beauty.
This paper contends that Plato\u2019s Symposium makes a powerful contribution to an understanding... more This paper contends that Plato\u2019s Symposium makes a powerful contribution to an understanding of the aims, methods and the value of the dialogue form, the latter being conceived as an \u201cart of philosophical writing\u201d. Through analysis of the first three eulogies of Eros reported in the Symposium, I shall argue that Plato aims to establish a dialogue with his readers by inviting them to grasp the theoretical and practical import of the ideals of beauty, education and philo- sophical progression. I will show in what ways many of the qualities attached to Eros may be referred to the philosophical writing itself
In this chapter I will focus on some relevant aspects of the first three encomiastic speeches on ... more In this chapter I will focus on some relevant aspects of the first three encomiastic speeches on Love produced by Plato in the Symposium and show how each of them, followed by the two speeches uttered respectively by the poets Aristophanes and Agathon, pave the way for the content of Socrates\u2019 account of Eros, i.e. a speech inclusive of Diotima\u2019s revelations. I will propose that the picture of er\uf4s which takes shape throughout the whole dialogue (a) is inextricably linked to the concept of \u2018progression\u2019, both ethical and intellectual, towards the forms of beauty and goodness; (b) presents features which can be attributed also to the literary form adopted by Plato. The Symposium, in other words, would represent a paradigmatic case of a dialogue in which arguments, although prima facie unrelated to the issue of philosophical writing, offer significant clues about the nature and philosophical import of written speeches
In this chapter I explore the possibility that the Nicomachean Ethics and the Politics are parts ... more In this chapter I explore the possibility that the Nicomachean Ethics and the Politics are parts of a unitary project of investigation. I propose that Aristotle’s pivotal goal is to supply the addressees of his works with adequate theoretical understanding of both the most relevant principles for a good human life and the strategies through which these values are to be effectively realized. The project worked out by Aristotle is ultimately of political nature, given that the education of people to virtue is best carried out by means of an expertise of political kind. Then, I explore some aspects of Aristotle’s theory of friendship and propose that his notion of “political friendship” conceptualized in books 8 and 9 of the Nicomachean Ethics can be adopted as an adequate conceptual tool for an exploration of some relationships between the Nicomachean Ethics and the Politics. Although political friendship is mostly based on utility, the best possible realization of such an ideal is pa...
One of the key issues revolving around the value of toleration is that of its limits, i.e. that o... more One of the key issues revolving around the value of toleration is that of its limits, i.e. that of the boundaries beyond which the reasons to practise it lose their ground of accountability. In this paper I will try to restate an ancient paradigm of toleration and its limits by teasing out the principles that inform the acceptance of morally reproachable attitudes. By focusing on Demosthenes\u2019 oration Against Meidias, I shall argue that the \u201cpublic reason\u201d to which the author resorts throughout his discussion is a substantive one, grounded in the values of honour and in the avoidance of hybris. I will also suggest that the limit of toleration is reached when the whole political community, the laws and the gods are damaged by acts of insolence. Finally, I will contend that, besides their differences, ancient and contemporary approaches to toleration betray a shared endorsement of the idea of \u201crespectability\u201d
In this chapter I shall attempt to identity different forms of respect in Hobbes\u2019 state of n... more In this chapter I shall attempt to identity different forms of respect in Hobbes\u2019 state of nature, by way of an identification and critical engagement with some of the key notions which, as I believe, inform his views of the mechanism of human interaction: power, recognition, honor, esteem and fear. My general contention is that the philosophical issues of respect for persons and self-respect offer a lens through which Hobbes can: (1) describe some features of the state of nature and the aspects which elicit a transition from such a state to the creation of a commonwealth; (b) some prescriptive indications on how human beings ought to behave towards each other with a view to a condition of peace and security. I will identify four kinds of respect: esteem, honor, an equal respect based on fear and one grounded in recognition of each other\u2019s legitimate needs and interests
Despite the increasing concern for the issue of respect for persons displayed over the last decad... more Despite the increasing concern for the issue of respect for persons displayed over the last decades by political philosophers, human-right thinkers, social and ethical theorists, a comprehensive treatment of the problem at stake from a historical-philosophical perspective is conspicuously absent. The present collection of essays aims to contribute to the fulfillment of this gap by offering a reconstruction of the seminal passages in the history of philosophy which testify to the evolution of the idea of respect for persons and the rich array of conceptual specifications that such an idea acquires across the centuries. By analysis of pivotal texts of ancient and modern contemporary philosophy, the volume will try to offer an articulated account of respect which, starting from its primeval connection with the search for esteem and the pursuit of human excellence, gradually evolves towards the recognition of the political status of each citizen and culminates into a true politics of human rights. Bringing together the expertise of classicists and scholars specialized in modern and contemporary philosophy, the volume is especially intended for scholars working in the fields of the history of philosophy, ethical and political theory
This essaycontends that the idea of respect for persons finds its roots in the culturea nd histor... more This essaycontends that the idea of respect for persons finds its roots in the culturea nd history of Archaic Greece. Is uggest that the idea of respect retains an aristocratic flavor, even when the historic-political evolutions leading to the creation of Greek democracy appear to sett he basisf or equalityo ft reatment before the law(isonomia). Iinitiallyexamine the notion of aidôs in Homer's poems, and suggest that this can be viewed as an embryonic form of self-respect nurtured (or threatened)b yexternal observers. Then, Iproceed to examine how the idea of respect for persons in Solon betraysadherencetoaform of respect as honor,i.e., one that is foundedonrecognition of status. Subsequently,Iexamine some of Theognis' poems and show that equal recognition is premised on possession of outstanding moral excellence. Finally, lack of excellence and capacity for righteous behavior spark institutional responses such as the inflictionofatimia.
The present paper will investigate the notion of "respect" and its plurality of expressions in th... more The present paper will investigate the notion of "respect" and its plurality of expressions in the work of Cicero. Such an investigation will be conducted by way of a reading of selected passages from his De Republica, De Legibus and De Officiis. With a view to this, I shall make use of the conceptual taxonomy of respect worked out by a contemporary political philosopher, Stephen Darwall. In his Two Kinds of Respect, 1977, and The second person standpoint, 2006, he draws a distinction between four different kinds of respect: (1) what he calls "appraisal respect", that is, a relational attitude grounded on the recognition of a supposed ethical or intellectual excellence of the respected subject ; (2) a form called "respect as honour", that is, an asymmetrical attitude based on the acceptation of a privileged role or social position held by the respected subject and, therefore, an attitude grounded on the recognition of the latter's authority to claim such a kind of treatment; (3) respect for "epistemic authority", which has as its basis a kind of recognition of the technical expertise of the respected subject relative to a given field of knowledge; (4) respect as "second-personal reciprocal recognition". Such a kind of respectprobably the most relevant one from a political point of view-is grounded on the recognition of the moral authority of each and every member of the poltical community. By applying Darwall's conceptual models of respect to the analysis of Cicero's works, I shall attempt to show that the all four kinds of respect mentioned above make their appearance in Cicero's works, and that each of them, instead of subsisting separately from the other kinds, is forged by the intersection with at least one of the others.
This paper contends that, despite evidences, Aristotle’s view of aristocratic constitutions displ... more This paper contends that, despite evidences, Aristotle’s view of aristocratic constitutions displays a heavily marked normative content. I argue that his understanding of aristocracy may be separated into four main strands: (i) an ideal type, based on the rotation of power of virtuous people over equally virtuous citizens (as evinced from a joint reading of Books III and IV); (ii) a type grounded on a fine blending of social classes, as emerging from a reading of Pol. IV, 7.1293b7-18 in the light of Politics IV,3.1290a24-29; (iii) a polity inclining toward oligarchy, which seems to lack any normative worth; (iv) an ‘aristocratic polity’, grounded on the political role of the middle class (Book IV.11). I shall propose that, in non-ideal conditions, type (iv) is the constitution which best accommodates (a) the need for stability and concord, (b) the search for an ideal of structural harmony and proportion among rulers and citizens.
This collection of essays seeks to examine the notion of the highest good by pursuing two differe... more This collection of essays seeks to examine the notion of the highest good by pursuing two different, although deeply related, sets of philosophical concerns. On the one hand, it aims to shed light on the theoretical role that the highest good plays respectively in Aristotle\u2019s and in Kant\u2019s value theories, especially with regard to the idea that the good in question may represent a source or condition of the goodness of other goods. On the other, it aims to bring to light relevant similarities between Aristotle\u2019s and Kant\u2019s formulations of the problem of the highest good, in line with studies that have paved the way towards a reconciliation of their theories (see, e.g., Engstrom and Whiting 1996)
In this paper I offer a conceptual characterization of the idea of a “sense of justice” as a suit... more In this paper I offer a conceptual characterization of the idea of a “sense of justice” as a suitable motivational basis for respect for the principles of justice in force in a given society, and argue that a similar concern can be found not only in John Rawls, who expressely talks about that notion, but also in Aristotle. My main contention is that both thinkers invite readers to conceive of the sense of justice as an attitude admitting of various degrees, ranging from a fear-inspired respect for the law up to an unconditional appreciation of the established constitutional principles and the laws stemming fom such principles. In the first part of this paper, I will address Aristotle’s view of a natural capacity of human beings for sociability, political participation and functional interdependence within the city culminating in a virtue-based political friendship. In the second part I will contend that, in Rawls’ view, the individual sense of justice is at work not only after the e...
Il presente lavoro propone una ricerca di natura interdisciplinare, condotta da una dietista e un... more Il presente lavoro propone una ricerca di natura interdisciplinare, condotta da una dietista e una ricercatrice in filosofia politica, relativamente a questioni di sicurezza alimentare e di conciliazione di valori che possono essere sollevate nelle societ\ue0 multiculturali. Per \u201csicurezza alimentare\u201d si intende la possibilit\ue0 di accesso fisico, economico e sociale di ogni individuo, in ogni momento, a una quantit\ue0 sufficiente di cibo sicuro e nutriente, che soddisfi i suoi fabbisogni nutrizionali e le sue preferenze alimentari, per una vita attiva e in salute . Nella prima parte dell\u2019indagine le autrici offriranno una riflessione volta ad approfondire il concetto sopra menzionato, che attinga alla questione dei valori che motivano e strutturano l\u2019adesione da parte di determinati individui a specifiche pratiche alimentari. In particolar modo, verranno esaminate alcune situazioni i cui protagonisti sono soggetti minoritari che sperimentano uno sradicamento d...
Este artículo analiza el papel que tiene la atención hacia el ēthos de los ciudadanos en la creac... more Este artículo analiza el papel que tiene la atención hacia el ēthos de los ciudadanos en la creación y la conservación de los regímenes políticos por parte de una actividad legislativa virtuosa, haciendo especial hincapié en las formas de gobierno democráticas. Para desarrollar esta idea, me centraré en la idea de la “amistad política” (hē politikē philia), que Aristóteles examina en sus obras éticas en relación con la facultad de la actividad legislativa virtuosa de moldear los hábitos (individuales y relacionales) de los ciudadanos. El análisis de los diferentes tipos de regímenes democráticos mostrará que ellos carecen de una auténtica amistad política. Demostaré también que, aunque las medidas democráticas puedan mejorar y conservar los regímenes imperfectos, Aristóteles sigue manteniendo una opinión negativa hacia esas politeiai. Palabras-clave: régimen, democracia, amistad, ēthos, igualdad.
In this paper I pursue the possibility of addressing respect not only in terms of a theoretical s... more In this paper I pursue the possibility of addressing respect not only in terms of a theoretical support for the articulation of distributive policies, but also and especially as an object itself of equal distribution. I work out a specific model of \u201crespectful treatment\u201d of minority subjects which, if displayed by institutions and their representatives, may prove well-suited to (i) handle claims of recognition related to certain aspects of the identity of those who are issuing the request (e. g. linguistic, ethnic, religious, cultural); (ii) acknowledge the moral authority of the subjects who have advanced such claims. With a view to this, I critically engage with two normative models of equal respect for people: (1) Carter\u2019s idea of \u201copacity respect\u201d, which is premised on the idea that respecting people requires treating them as endowed with a minimum threshold of empirical agential capacities; (2) Galeotti\u2019s paradigm of equal respect as an individualising act of recognition
Nel suo Confronting Aristotle\u2019s Ethics Garver si propone di analizzare le complesse dinamich... more Nel suo Confronting Aristotle\u2019s Ethics Garver si propone di analizzare le complesse dinamiche che animano il rapporto tra vita della polis e virt\uf9 morale, individuando nell\u2019identificazione tra essere buoni ( being good ) e compiere il bene ( doing good ) il centro focale della filosofia morale di Aristotele. L\u2019idea alla base del lucido percorso argomentativo tracciato nel libro \ue8 quella secondo cui l\u2019agire morale debba essere visto come una forma di attualizzazione ( energeia ) a doppio senso: da un lato, come realizzazione di un processo finalizzato ad un\u2019azione singola e situata in uno specifico contesto spazio-temporale; dall\u2019altro, come completamento di una serie di potenzialit\ue0 che permettono all\u2019anima umana di raggiungere uno stato virtuoso, sia esso etico o intellettuale. Tale teoria, chiamata da Garver \u201dthe double ends theory\u201d, consente allo studioso di Aristotele di intravedere all\u2019interno di una singola azione due differenti forme di finalit\ue0: una esterna, corrispondente all\u2019agire concreto e dettato da specifiche, contingenti necessit\ue0, e una interna, riguardante la motivazione propria dell\u2019agente virtuoso, che porta a valutare l\u2019agire stesso come dotato di valore intrinseco
In this paper I examine love of beauty (φιλοκαλία) in Aristotle's thought, and suggest that h... more In this paper I examine love of beauty (φιλοκαλία) in Aristotle's thought, and suggest that he treats it as an emotion (πάθος) able to develop and strengthen good moral habits. I propose that Aristotle appeals to the love of beauty of some of his addressees – namely, those who are particularly sensitive to the "aesthetic" aspect of politics – to persuade them about the appropriateness of political measures which, if taken at a face value, might not appear ethically sound. After a preliminary discussion of the power of emotions to shape virtuous conditions of the soul, I briefly address the issue of the main properties of beauty: order, proportion and definiteness. Finally, I introduce the issue of ostracism discussed in Book III of the <em>Politics</em> and present it as a paradigmatic case of a political procedure which can be justified on grounds not only of common utility, but also of beauty.
This paper contends that Plato\u2019s Symposium makes a powerful contribution to an understanding... more This paper contends that Plato\u2019s Symposium makes a powerful contribution to an understanding of the aims, methods and the value of the dialogue form, the latter being conceived as an \u201cart of philosophical writing\u201d. Through analysis of the first three eulogies of Eros reported in the Symposium, I shall argue that Plato aims to establish a dialogue with his readers by inviting them to grasp the theoretical and practical import of the ideals of beauty, education and philo- sophical progression. I will show in what ways many of the qualities attached to Eros may be referred to the philosophical writing itself
In this chapter I will focus on some relevant aspects of the first three encomiastic speeches on ... more In this chapter I will focus on some relevant aspects of the first three encomiastic speeches on Love produced by Plato in the Symposium and show how each of them, followed by the two speeches uttered respectively by the poets Aristophanes and Agathon, pave the way for the content of Socrates\u2019 account of Eros, i.e. a speech inclusive of Diotima\u2019s revelations. I will propose that the picture of er\uf4s which takes shape throughout the whole dialogue (a) is inextricably linked to the concept of \u2018progression\u2019, both ethical and intellectual, towards the forms of beauty and goodness; (b) presents features which can be attributed also to the literary form adopted by Plato. The Symposium, in other words, would represent a paradigmatic case of a dialogue in which arguments, although prima facie unrelated to the issue of philosophical writing, offer significant clues about the nature and philosophical import of written speeches
In this chapter I explore the possibility that the Nicomachean Ethics and the Politics are parts ... more In this chapter I explore the possibility that the Nicomachean Ethics and the Politics are parts of a unitary project of investigation. I propose that Aristotle’s pivotal goal is to supply the addressees of his works with adequate theoretical understanding of both the most relevant principles for a good human life and the strategies through which these values are to be effectively realized. The project worked out by Aristotle is ultimately of political nature, given that the education of people to virtue is best carried out by means of an expertise of political kind. Then, I explore some aspects of Aristotle’s theory of friendship and propose that his notion of “political friendship” conceptualized in books 8 and 9 of the Nicomachean Ethics can be adopted as an adequate conceptual tool for an exploration of some relationships between the Nicomachean Ethics and the Politics. Although political friendship is mostly based on utility, the best possible realization of such an ideal is pa...
One of the key issues revolving around the value of toleration is that of its limits, i.e. that o... more One of the key issues revolving around the value of toleration is that of its limits, i.e. that of the boundaries beyond which the reasons to practise it lose their ground of accountability. In this paper I will try to restate an ancient paradigm of toleration and its limits by teasing out the principles that inform the acceptance of morally reproachable attitudes. By focusing on Demosthenes\u2019 oration Against Meidias, I shall argue that the \u201cpublic reason\u201d to which the author resorts throughout his discussion is a substantive one, grounded in the values of honour and in the avoidance of hybris. I will also suggest that the limit of toleration is reached when the whole political community, the laws and the gods are damaged by acts of insolence. Finally, I will contend that, besides their differences, ancient and contemporary approaches to toleration betray a shared endorsement of the idea of \u201crespectability\u201d
In this chapter I shall attempt to identity different forms of respect in Hobbes\u2019 state of n... more In this chapter I shall attempt to identity different forms of respect in Hobbes\u2019 state of nature, by way of an identification and critical engagement with some of the key notions which, as I believe, inform his views of the mechanism of human interaction: power, recognition, honor, esteem and fear. My general contention is that the philosophical issues of respect for persons and self-respect offer a lens through which Hobbes can: (1) describe some features of the state of nature and the aspects which elicit a transition from such a state to the creation of a commonwealth; (b) some prescriptive indications on how human beings ought to behave towards each other with a view to a condition of peace and security. I will identify four kinds of respect: esteem, honor, an equal respect based on fear and one grounded in recognition of each other\u2019s legitimate needs and interests
Despite the increasing concern for the issue of respect for persons displayed over the last decad... more Despite the increasing concern for the issue of respect for persons displayed over the last decades by political philosophers, human-right thinkers, social and ethical theorists, a comprehensive treatment of the problem at stake from a historical-philosophical perspective is conspicuously absent. The present collection of essays aims to contribute to the fulfillment of this gap by offering a reconstruction of the seminal passages in the history of philosophy which testify to the evolution of the idea of respect for persons and the rich array of conceptual specifications that such an idea acquires across the centuries. By analysis of pivotal texts of ancient and modern contemporary philosophy, the volume will try to offer an articulated account of respect which, starting from its primeval connection with the search for esteem and the pursuit of human excellence, gradually evolves towards the recognition of the political status of each citizen and culminates into a true politics of human rights. Bringing together the expertise of classicists and scholars specialized in modern and contemporary philosophy, the volume is especially intended for scholars working in the fields of the history of philosophy, ethical and political theory
This essaycontends that the idea of respect for persons finds its roots in the culturea nd histor... more This essaycontends that the idea of respect for persons finds its roots in the culturea nd history of Archaic Greece. Is uggest that the idea of respect retains an aristocratic flavor, even when the historic-political evolutions leading to the creation of Greek democracy appear to sett he basisf or equalityo ft reatment before the law(isonomia). Iinitiallyexamine the notion of aidôs in Homer's poems, and suggest that this can be viewed as an embryonic form of self-respect nurtured (or threatened)b yexternal observers. Then, Iproceed to examine how the idea of respect for persons in Solon betraysadherencetoaform of respect as honor,i.e., one that is foundedonrecognition of status. Subsequently,Iexamine some of Theognis' poems and show that equal recognition is premised on possession of outstanding moral excellence. Finally, lack of excellence and capacity for righteous behavior spark institutional responses such as the inflictionofatimia.
The present paper will investigate the notion of "respect" and its plurality of expressions in th... more The present paper will investigate the notion of "respect" and its plurality of expressions in the work of Cicero. Such an investigation will be conducted by way of a reading of selected passages from his De Republica, De Legibus and De Officiis. With a view to this, I shall make use of the conceptual taxonomy of respect worked out by a contemporary political philosopher, Stephen Darwall. In his Two Kinds of Respect, 1977, and The second person standpoint, 2006, he draws a distinction between four different kinds of respect: (1) what he calls "appraisal respect", that is, a relational attitude grounded on the recognition of a supposed ethical or intellectual excellence of the respected subject ; (2) a form called "respect as honour", that is, an asymmetrical attitude based on the acceptation of a privileged role or social position held by the respected subject and, therefore, an attitude grounded on the recognition of the latter's authority to claim such a kind of treatment; (3) respect for "epistemic authority", which has as its basis a kind of recognition of the technical expertise of the respected subject relative to a given field of knowledge; (4) respect as "second-personal reciprocal recognition". Such a kind of respectprobably the most relevant one from a political point of view-is grounded on the recognition of the moral authority of each and every member of the poltical community. By applying Darwall's conceptual models of respect to the analysis of Cicero's works, I shall attempt to show that the all four kinds of respect mentioned above make their appearance in Cicero's works, and that each of them, instead of subsisting separately from the other kinds, is forged by the intersection with at least one of the others.
This paper contends that, despite evidences, Aristotle’s view of aristocratic constitutions displ... more This paper contends that, despite evidences, Aristotle’s view of aristocratic constitutions displays a heavily marked normative content. I argue that his understanding of aristocracy may be separated into four main strands: (i) an ideal type, based on the rotation of power of virtuous people over equally virtuous citizens (as evinced from a joint reading of Books III and IV); (ii) a type grounded on a fine blending of social classes, as emerging from a reading of Pol. IV, 7.1293b7-18 in the light of Politics IV,3.1290a24-29; (iii) a polity inclining toward oligarchy, which seems to lack any normative worth; (iv) an ‘aristocratic polity’, grounded on the political role of the middle class (Book IV.11). I shall propose that, in non-ideal conditions, type (iv) is the constitution which best accommodates (a) the need for stability and concord, (b) the search for an ideal of structural harmony and proportion among rulers and citizens.
This collection of essays seeks to examine the notion of the highest good by pursuing two differe... more This collection of essays seeks to examine the notion of the highest good by pursuing two different, although deeply related, sets of philosophical concerns. On the one hand, it aims to shed light on the theoretical role that the highest good plays respectively in Aristotle\u2019s and in Kant\u2019s value theories, especially with regard to the idea that the good in question may represent a source or condition of the goodness of other goods. On the other, it aims to bring to light relevant similarities between Aristotle\u2019s and Kant\u2019s formulations of the problem of the highest good, in line with studies that have paved the way towards a reconciliation of their theories (see, e.g., Engstrom and Whiting 1996)
Despite the increasing concern for the issue of respect for persons displayed over the last decad... more Despite the increasing concern for the issue of respect for persons displayed over the last decades by political philosophers, human-right thinkers, social and ethical theorists, a comprehensive treatment of the problem at stake from a historical-philosophical perspective is conspicuously absent. The present collection of essays aims to contribute to the fulfillment of this gap by offering a reconstruction of the seminal passages in the history of philosophy which testify to the evolution of the idea of respect for persons and the rich array of conceptual specifications that such an idea acquires across the centuries. By analysis of pivotal texts of ancient and modern contemporary philosophy, the volume will try to offer an articulated account of respect which, starting from its primeval connection with the search for esteem and the pursuit of human excellence, gradually evolves towards the recognition of the political status of each citizen and culminates into a true politics of human rights. Bringing together the expertise of classicists and scholars specialized in modern and contemporary philosophy, the volume is especially intended for scholars working in the fields of the history of philosophy, ethical and political theory.
1 In Prot. 334c7-335c6 Plato represents Socrates as openly displaying signs of intolerance toward... more 1 In Prot. 334c7-335c6 Plato represents Socrates as openly displaying signs of intolerance towards Protagoras' tendency to answer the questions he poses by way of long speeches, which tend to lead the interlocutor astray from the focus of discussion.
In this paper I explore some philosophical underpinnings of perfect virtue in Simonides' Ode to S... more In this paper I explore some philosophical underpinnings of perfect virtue in Simonides' Ode to Scopas, an ideal which Socrates discusses in Plato's Protagoras. In the first place, I argue that Socrates is right in identifying in the Simonidean poem a distinction between "being virtuous" and "becoming virtuous". Then, I contend that Simonides' perfectly virtuous man conveys not only an idea of moral rigour, but also adaptability to different circumstances. Finally, I stress the precarious nature of perfect excellence in Simonides' thought and conclude that Plato means to underscore its philosophical relevance as a model of supreme ethical virtue.
In this paper I offer a conceptual characterization of the idea of a "sense of justice" as a suit... more In this paper I offer a conceptual characterization of the idea of a "sense of justice" as a suitable motivational basis for respect for the principles of justice in force in a given society, and argue that a similar concern can be found not only in John Rawls', who expressely talks about that notion, but also in Aristotle. My main contention is that both thinkers invite readers to conceive of the sense of justice as an attitude admitting of various degrees, ranging from a fear-inspired respect for the law up to an unconditional appreciation of the established constitutional principles and the laws stemming fom such principles. In the first part of this paper I will address Aristotle's view of a natural capacity of human beings to sociality, political participation and functional interdependence within the city culminating in a virtue-based political friendship. In the second part I will contend that, in Rawls' view, the individual sense of justice is at work not only after the establishment of a public conception of justice (contrary to what a prima facie reading of A Theory of Justice might suggest), but also in an ante-legem phase.
The main contention of this paper is that solidarity might represent a key element in the attempt... more The main contention of this paper is that solidarity might represent a key element in the attempt to offer an ethically empowered version of a duty-based ethics of rights, being a value not only of ethically, but also politically binding. To do so, after an introductory part devoted to a conceptual clarification of the notion of solidarity, I shall proceed to offer a cursory overview of Jürgen Habermas’ approach to that notion and, in particular to his discussion of the relationships between justice and solidarity. In the second part of this paper I will attempt to reconstruct some aspects of Aristotle’s ethical and political philosophy that might be thought of as consistent to Habermas’ findings. In particular, I will critically discuss the issue of the interdependence of human beings within the city (which Aristotle seems to present as analogous to an organic whole) and, in particular, the possibility of a political friendship that goes over and above sheer respect for the laws in force in a given community. I will then contend that Aristotle’s notion of ―political friendship‖ might anticipate and pave the way for a contemporary idea of solidarity as a stronger virtue than justice.
Myrthe L. Bartels, Plato's Pragmatic Project. A Reading of Plato's Laws, Stuttgart, Franz Steiner... more Myrthe L. Bartels, Plato's Pragmatic Project. A Reading of Plato's Laws, Stuttgart, Franz Steiner Verlag, 2017, pp. 251. Dopo secoli di relativo (e ingiustificato) disinteresse nei riguardi delle Leggi, soltanto a partire dalla fine degli anni '90 il già vasto panorama di studi critici sulle opere di Platone ha sperimentato un significativo proliferare di testi volti a supplire ad una simile negligenza. Si è riscontrata in particolar modo una diffusa tendenza tra gli studiosi a ripensare le Leggi nell'alveo di una lettura comparata con temi e metodologie proposti nella Repubblica-quest'ultima ritenuta sovente la fonte più affidabile per il pensiero platonico in materia di giustizia. Sebbene una nutrita schiera di studiosi abbia considerato le Leggi come espressione di una ricerca di soluzioni più realistiche e di più accessibile comprensione di quelle proposte nella Repubblica, esse vengono spesso viste (perfino da quegli stessi studiosi) come tentativo di portare a compimento un progetto filosofico-politico sostanzialmente unitario negli intenti originari-progetto che troverebbe nella Repubblica stessa le sue fondazioni epistemologiche, ontologiche e metafisiche. A prescindere dalla natura delle interpretazioni proposte, ciascuna di esse condivide l'idea che le Leggi si distinguano nel corpus platonico sotto una ricca varietà di aspetti: la densità e la complessità del linguaggio, la presenza di interlocutori "non filosofici", l'assenza della figura di Socrate, l'ambientazione (il dialogo si svolge non ad Atene, bensì nell'isola di Creta), e un impiego del concetto di dikaiosunē fortemente ridimensionato rispetto alla Repubblica. La constatazione di quest'ultima peculiarità-caratteristica per molti versi tanto sorprendente quanto destabilizzante-diviene nel testo di Myrthe Bartels il punto di partenza non solo per una innovativa riconsiderazione dello status del processo legislativo inscenato nel dialogo, ma anche per una brillante, assolutamente inedita lettura della funzione che l'intero dialogo riveste nell'impianto filosofico-politico platonico. Il testo di Bartels, composto da sette capitoli, propone la seguente tesi: il processo legislativo, lungi dal riflettere nelle sue specifiche articolazioni normative modelli metafisici di bontà e giustizia assoluta cristallizzati, è piuttosto di natura eminentemente pragmatica, e risulta inoltre inscrivibile nel quadro di procedimenti euristici che trovano la loro più compiuta espressione in interazioni propriamente dialettiche. L'idea sottostante la ricostruzione offerta da Bartels è che le leggi, così come il bene, costituiscano una realtà dinamica e in costante costruzione, che prende corpo e si struttura nell'interazione con bisogni e situazioni particolari, e che risulta suscettibile di ulteriori articolazioni e perfezionamenti, senza per questo rinunciare alla validità di un percorso orientato ad un bene oggettivamente valido e accettabile anche sul piano teoretico, e non solo normativo (non è un caso che l'autrice stessa, nel capitolo conclusivo del testo, ammetta che la pragmaticità in questione sia soltanto "relativa"). Nel capitolo introduttivo Bartels delinea un quadro metodologico che si avvale di alcune premesse operative indispensabili alla sua indagine. In primo luogo, l'autrice propone di adottare un principio di "carità interpretativa" (charity principle) di tipo "immanente", ossia un principio il cui campo di estensione si limita alla semplice ricerca di una coerenza interna al dialogo in esame. Una simile scelta di metodo risponde all'esigenza di offrire una lettura che consenta di portare alla luce nella sua più luminosa autenticità il potenziale pragmatico delle Leggi, scongiurando in questo modo il rischio di indebite forzature legate alla pretesa di stabilire una compatibilità contenutistica e di finalità tra queste ultime e dialoghi come la Repubblica.
Atti del convegno "Primo Festival Epicureo. Città di Senigallia", 2020
Nel presente saggio tenterò di affrontare il problema delle relazioni tra filosofia, felicità e a... more Nel presente saggio tenterò di affrontare il problema delle relazioni tra filosofia, felicità e amicizia nel pensiero di Epicuro, con particolare riferimento alla sua concezione del lathe biōsas e alle possibili ragioni sottese ad una simile scelta di vita. Nella prima parte di questo contributo sosterrò che l"allontanamento dalla vita politica come misura di felicità non è una regola universale prescritta da Epicuro, bensì una semplice e ragionevole conseguenza dell"osservazione della realtà a lui contemporanea. In secondo luogo, tratterò alcuni aspetti della concezione epicurea della sapienza, intesa come bene raggiungibile dagli esseri umani in una dimensione mondana, e dell"attività di analisi comparata di piaceri e dolori che essa implica. Infine, avvalendomi di alcune suggestioni aristoteliche, tenterò di operare in via puramente congetturale una ricostruzione delle dinamiche attraverso le quali l"amicizia consente la realizzazione di una versione congiunta e potenziata della sapienza e felicità umane. Alla luce di una possibile ricostruzione dei legami concettuali tra sapienza, amicizia e vita felice, la rete di esperienze di vita intessuta nella dimensione del "vivi nascosto" apparirà ben lontana dal rappresentare un rifugio consolatorio dalle conflittualità della sfera politica e dalle pulsioni desiderative scomposte che la ricerca del potere alimenta.
Simonides' well known Ode to Scopas, which Plato introduces in the Protagoras, provides fertile g... more Simonides' well known Ode to Scopas, which Plato introduces in the Protagoras, provides fertile ground for a discussion of two different forms of human goodness: on the one hand, the excellence embodied by the perfectly good man (ηεηξάγσλνο ἀλήξ); on the other hand, a less perfect form of goodness, which is the one embodied by the-healthy man‖ (ὑγηὴο ἀλήξ). This essay will critically address the shift from perfect to imperfect goodness and its underlying reasons. More specifically, I will argue that the distinctive goodness of the-healthy man‖ can be identified with a form of-minimal political decency‖. As such, this can be praised only in comparison to a condition of lawlessness.
(Una versione ridotta e modificata è pubblicata nel numero 19 della rivista bimestrale "Endoxa. P... more (Una versione ridotta e modificata è pubblicata nel numero 19 della rivista bimestrale "Endoxa. Prospettive sul presente" di maggio 2019).
Scopo generale di questo saggio è quello di mettere in luce la coesistenza di immagini dell'assol... more Scopo generale di questo saggio è quello di mettere in luce la coesistenza di immagini dell'assoluto e del relativo nella visione aristotelica del bene umano, con particolare riferimento al primo libro dell'Etica Nicomachea. Suggerirò che " assoluto " e " relativo " , in un simile contesto, operano come figure concettuali che facilitano il compito di ricostruire (almeno in parte) l'ampia varietà di prospettive di analisi sulla questione introdotte da Aristotele nell'opera in esame, senza tuttavia fornire una visione univoca del bene in questione. Nella prima parte del presente contributo indagherò il sommo bene in termini di " fine ultimo " ; osservando come la trattazione di tale proprietà richieda l'impiego di un paragone tra quest'ultimo e i fini ad esso subordinati. Nella seconda sezione tratterò l'argomento della " funzione umana " , osservando come Aristotele riponga nella visione del bene corrispondente l'aspettativa di un paradigma normativo per l'agire umano dotato di una validità assoluta, anziché semplicemente soggettiva. Concluderò la discussione riflettendo sulla sostanziale indeterminatezza che caratterizza la trattazione del bene umano in EN I, 7.
In this paper I will suggest that Aristotle's view of friendship between citizens in the best pol... more In this paper I will suggest that Aristotle's view of friendship between citizens in the best polis is patterned after the model of friendship between virtuous persons. In the first part I provide a short introduction to the main general features of friendship and the three kinds identified by Aristotle, with particular reference to perfect friendship and its distinctive concern for the friend " for the sake of the friend ". In the second part, I will examine the notion of κοινωνία and identify it as the locus of political friendship, especially with regard to the ideal city, where each citizen seems to have an equal entitlement to political participation. Finally, I will take issue with the conceptual image of the friend as " another self " and stress its prescriptive role, especially with reference to the political realm.
(la recensione sarà pubblicata con alcune modifiche nel primo fascicolo de "Il Pensiero Politico"... more (la recensione sarà pubblicata con alcune modifiche nel primo fascicolo de "Il Pensiero Politico" 2016)
Scopo di questo numero è quello di interrogarci sull’importanza che l’emotional turn riveste nell... more Scopo di questo numero è quello di interrogarci sull’importanza che l’emotional turn riveste nella filosofia politica contemporanea. Il compito che si pone oggi allo storico del pensiero, in effetti, è quello di comprendere le ragioni per cui, nell’epoca del capitalismo globalizzato, la freddezza del calcolo statistico che regge il governo neoliberale abbia progressivamente dato adito a una rinnovata attenzione nei confronti della componente passionale della condizione umana. Dal successo popolare riscosso dalle differenti speculazioni sull’«intelligenza emotiva», intesa come alternativa alla moderna razionalità strumentale, sino ai recenti sviluppi delle neuroscienze, che sottolineano sempre più il ruolo dell’affettività nella formazione della coscienza e della soggettività, le emozioni si sono trasformate nell’oggetto privilegiato di un ampio spettro di discipline. La filosofia politica ha risentito di questo fenomeno con la stessa intensità sia nelle sue posizioni tradizionalmente liberali sia in quelle più radicali, volte a sollecitare criticamente l’eredità illuministica e democratica.
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By analysis of pivotal texts of ancient and modern contemporary philosophy, the volume will try to offer an articulated account of respect which, starting from its primeval connection with the search for esteem and the pursuit of human excellence, gradually evolves towards the recognition of the political status of each citizen and culminates into a true politics of human rights.
Bringing together the expertise of classicists and scholars specialized in modern and contemporary philosophy, the volume is especially intended for scholars working in the fields of the history of philosophy, ethical and political theory.