The new series "Ethics and philosophy of the person" at the FrancoAngeli
Subtitle
Summary
Aprile 2009
Sono appena usciti i primi volumi della nuova collana della FrancoAngeli "Etica e filosofia della persona":
1. Max Scheler, La posizione dell'uomo nel cosmo , Milano 2009 (è una ristampa dell'edizione del 2000).
http://www.francoangeli.it/ricerca/Scheda_Libro.asp?ID=17262&Tipo=Libro
2. Max Scheler, Formare man. Writings on the nature of knowledge, training, amtropologia philosophical Milano 2009.
http://www.francoangeli.it/Ricerca/Scheda_Libro.asp?CodiceLibro=495.1.2
By September 2010 come out,
3. Max Scheler, Essence and forms of sympathy , edited by Laura Boella.
4. Max Scheler, models and leaders, by Emanuele Caminada.
The new series - which starts with a number of important translations of Max Scheler - offers classic and significant texts relating to the Report between ethics and philosophy of the person. The basic problem is that once the formation of an ethics of the person, with the possible convergence with the care highlighted by P. Hadot and Foucault's technologies of the self. The purpose of the series is not cheap, so the translations can be distinguished by following three important criteria of quality: they are handled by specialists of the author are based on a research project that also covers the origins and history of the original text; contain a broad guide to the reading apparatus, and an accurate comment to make it easier to read.
Back cover of: Man's position in the cosmos
Who is the 'man'? Despite the extraordinary achievements of biological, medical and psychological, Max Scheler (1874-1928) noted that never before in our time the man was as enigmatic tragic in itself, but never as now arose the "courage of truth "to be groped a new response beyond the boundaries consumed anthropocentrism, subjectivism and reductionism. In this work - that Maria Zambrano had to define "immortal" - Max Scheler does not allege the man un’essenza astratta o da un sistema chiuso, ma lo scopre come un interrogativo, una direzione aperta. L’uomo diventa l’atto con cui la vita trascende se stessa, l’essere capace di dare una nuova forma alla propria esistenza negli spazi ex-centrici che si aprono oltre la chiusura ambientale, che caratterizza invece l’animale. Ma l’essere un compito aperto non va inteso nel senso autistico di uomo che si autoprogetta a partire dalla propria pretesa autosufficienza, infatti nella misura in cui l’uomo si rinchiude in se stesso si perdere e rimane vittima del proprio disordine. Al contrario il compito dell’uomo consiste nel superare la propria autoreferenzialità per venire incontro all’esperienza concreta of Weltoffenheit , which is not only opening to the world, but also to their individual vocation and otherness.
Man's position in the cosmos is a major philosophical works of the twentieth century. It is proposed here for the first time in Italian translation according to the version published in 1928 by Max Scheler. The text that we have known so far (and which was incorporated in the edition of the works of Scheler also in German) is instead the result of a broad overhaul of Scheler made by his wife in 1947. The text is preceded by a "guide to reading" and linked by an extensive commentary e “Glossario”.
Indice
Guido Cusinato, Guida alla lettura
(Oltre le interpretazioni canoniche; Prefazione e Introduzione; Centralizzazione e Rückmeldung; Le critiche di Gehlen alla Stufenfolge; Fenomenologia dell'essere vivente; I problemi sollevati dall'intelligenza animale; L'uomo come animale malato e la civilizzazione; Kant e il paralogismo della personalità; I due significati della "sporgenza" metafisica; Esistenza della persona e apertura al mondo; La conquista di una nuova dimensione percettiva; Il pensiero della sintesi; Il ridimensionamento del concetto di sensazione; Ordo amoris and freedom of the individual; The surplus: the dall'Übermensch Allmensch; theomorphism and anthropomorphism; History Edition; Note the translation)
Max Scheler, Man's position in the cosmos
Preface Introduction: The problem inherent in the idea of "man"
The need for mental and physical levels of being
(the vital impulse of affection, instinct, associative memory, intelligence practice)
The essential difference between man and the animal
(The essence of the spirit, freedom, ability to objectify, self-consciousness; Examples of "categories" spiritual substance, space and time as forms of "empty" spirit as pure actuality)
The essential knowledge conceived as fundamental act of the spirit
(the "phenomenological reduction" as a technique of suspension of the resistance; Man as "ascetic life)
theory classical "and" negative "human
(negative criticism of the theory and criticism of the classical theory, the relationship between spirit and power of nature, man, history and the cosmic principle)
The identity of body and soul-living : criticism of Descartes
(critique naturalistic conceptions: the formal-variant mechanical variant of vitalism, Critique of anthropological theory of L. Klages)
On the metaphysics of man and the relationship between metaphysics and religion
Glossary Index of Names.
Back cover of: Forming man
| to tie the four writings of Max Scheler (1874-1928) This collection is the theme of Bildung concept that sums up an age old problem of Western thought, "to form the man" and to investigate the models, criteria and objectives of the training process. In the last years of life Scheler fits into this tradition with a philosophy of education "rooted deeply in his previous collection marked by reflection and climate of the Weimar Republic. If forms of knowledge and training (1925) and The Man in the era of harmonization (1927) have as their explicit objective to set new standards for the training of elite adapted to the new German democratic order This does not mean that reflection on Scheler Bildung be exhausted by the specificity of the historical moment of the Germany of the twenties: the formation in these pages takes quite a meaning that goes beyond the purely educational, and become a central notion of a metaphysical conception that intends to nature, man and God as expressions of the same process. The man is the microcosmic recapitulation and implementation and is continuously renewed so that the determination of the essential structure of the human being becomes a metaphysical question which can be found in any other: the Man and history shows (1926), where Scheler identifies the ideal and desirable species the way that man has designed himself and, on this basis, history, and philosophical conceptions of the world (1928), where he links the metaphysical reflection on the anthropological, and then to summarize his theory of forms know, just place the formation of man. This new translation of the writings Scheler is based on their original editions and is accompanied by a Wise introductory G. Cusinato, a large Guide to a Glossary and footnotes of G. Mancuso. | |
| Index: | Giuliana Mancuso, Guide to Max Scheler, form man. Writings on the nature of knowledge, training, philosophical anthropology |
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